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Poglądy eschatologiczne we współczesnej teologii prawosławnej

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Tofiluk J.

Roczniki Teologii Ekumenicznej

2009

vol. 1

99-112

Eschatology, like the doctrine of the end of the world and of the last times, is of great importance in the dogmatic, liturgical and spiritual life of the Orthodox Church. Having a biblical basis and the church-dogmatic justification that it received in the early periods of Christianity, under the influence of other faiths, as well as political and ecumenical elements, has changed especially in recent decades. The article briefly describes modern trends in the field of eschatology - historical, optimistic, conservative - that do not always have a foundation in Orthodox spirituality. In addition to these views, opinions are also indicated that have sources in the liturgical theology and experience of the modern elders, the guardians of the spiritual experience of Orthodoxy.

Эсхатология, как учение о конце мира и последних временах, имеет огромное значение в догматической, литургической и духовной жизни православной Церкви. Имея библейское начало и церковно-догматическое обоснование, которое получила в первых периодах христианства, под влиянием других вероисповедании, а также политических и экуменических элементов изменяется особенно в последних десятилетиях. В статье кратко изложены современные направления о области эсхатологии – историческое, оптимистическое, консервативное – которые не всегда имеют обоснование в православной духовности. Кроме этих взглядов указаны тоже мнения, имеющие источники в литургическом богословии и опыте современных старцев – хранителей духовного опыта Православия.

Eschatologia, podobnie jak doktryna końca świata i czasów ostatecznych, ma wielkie znaczenie w życiu dogmatycznym, liturgicznym i duchowym Kościoła Prawosławnego. Posiadanie biblijnych podstaw i kościelno-dogmatycznego uzasadnienia, które otrzymało we wczesnych okresach chrześcijaństwa, pod wpływem innych wyznań, a także elementów politycznych i ekumenicznych, zmieniło się szczególnie w ostatnich dziesięcioleciach.Artykuł krótko opisuje współczesne trendy w dziedzinie eschatologii - historyczne, optymistyczne, konserwatywne - które nie zawsze mają fundament w duchowości prawosławnej. Oprócz tych poglądów wskazano również opinie, które mają źródła w teologii liturgicznej i doświadczeniach współczesnych starszych, strażników duchowego doświadczenia prawosławia.

Bizantyjski kanon ikonograficzny i jego adaptacja w krajach slowiańskich

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Tofiluk J.

ELPIS

2011

vol. 13

issue 23-24

11-38

In the first centuries of Christianity the Church knew no iconographic rules. Quite to the contrary - the Church adopted a fairly liberal approach to painted images and focused rather on their meaning and symbolism. The character of the first Christians' art was both didactic and polemical against the paganism, which surrounded them. It is believed that the protection of the art of iconography against freedom of artists was necessitated by the occurrence of abuse of the art and - most importantly - the iconoclastic controversy. One may say that the question of control over icons and defense of them brought about subsequent formation of iconographic canon and creation of icon pattern books. The iconographic canon as a set of rules and standards was forming in Byzantium following the iconoclastic controversy to reach completeness in 9th-12th centuries. However, the meaning and significance of the canon cannot be understood by focusing exclusively on Byzantium. It is imperative to consider the iconographic heritage of the Slavic countries both in the Balkans (Slavic Macedonia with centers in Ohrid and Skopje, Bulgaria and Serbia) and in the Rus. In the iconographic art of those countries not only will we find adherence to the canon but also specific adaptation of the canon formed in Byzantine art. The monuments and iconographic art on those territories prove that Byzantine art was not limited by administrative or political borders, and even more so - it must not be interpreted ethnically, that is - it cannot be limited to one specific nation even if the art itself was named after the nation. The iconographic canon formed in the Orthodox Church conveys Eastern Christian vision of the world, the man and the truth about salvation. It guards both the form and the content of an icon. The canon should not be regarded as an external principle, which demands obedience or mere copying of accepted patterns. First and foremost, the canon is an inner principle guarding Orthodoxy and it belongs to the tradition of the Orthodox Church in best sense of the word.

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1 ELPIS

1 Roczniki Teologii Ekumenicznej

2 Tofiluk J.

1 2011

1 2009

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Poglądy eschatologiczne we współczesnej teologii prawosławnej

Bizantyjski kanon ikonograficzny i jego adaptacja w krajach slowiańskich