Онтолошката преобразба како антрополошко-метафизичка реалност на човековото битие
Date Issued
2024
Author(s)
Стефан Гоговски
Abstract
The current situation in the world introduces, tries to define, analyzes
and inserts man under the veil of various views, understandings and contexts.
Despite that, the common understanding and perception of the human being
is of that he in reality is an individual. In addition to this, the human being is
also a person, which is a more complex and unique definition of his human
nature. The orthodox anthropology suggests that his nature is a unified whole,
composed of both internal and external elements, defining him as unitas
multiplex. Anthropologically speaking, he is the only one that can enter the
depths of his own existence via the human self-perception in respect of the other
created beings. In that way, he is able to visibly emerge from the simplicity of
the tangible reality that surrounds him, because he is created unusual and in no
way as simple, but rather extraordinary in his complex psychosomatic nature.
That is why he cannot be reduced to simple bios, nor can death be seen as his
culmination, because, as a God’s creation, he is not just a simple set of cells, but
much more.
The ecclesiological-theological vision, in fact, reminds us that, only in
Christ, through the holy sacrament of baptism, the human being can seize a
new state of existence, that is, transfiguration into a person, because, through
the Holy Baptism, he acquires a new way of existence through which he is
configured ontologically from a human being into an ecclesiological hypostasis
and precisely because of this he becomes a person, living and growing spiritually
in the Church of Christ, offered to everyone by God through the power of the
Holy Spirit.
and inserts man under the veil of various views, understandings and contexts.
Despite that, the common understanding and perception of the human being
is of that he in reality is an individual. In addition to this, the human being is
also a person, which is a more complex and unique definition of his human
nature. The orthodox anthropology suggests that his nature is a unified whole,
composed of both internal and external elements, defining him as unitas
multiplex. Anthropologically speaking, he is the only one that can enter the
depths of his own existence via the human self-perception in respect of the other
created beings. In that way, he is able to visibly emerge from the simplicity of
the tangible reality that surrounds him, because he is created unusual and in no
way as simple, but rather extraordinary in his complex psychosomatic nature.
That is why he cannot be reduced to simple bios, nor can death be seen as his
culmination, because, as a God’s creation, he is not just a simple set of cells, but
much more.
The ecclesiological-theological vision, in fact, reminds us that, only in
Christ, through the holy sacrament of baptism, the human being can seize a
new state of existence, that is, transfiguration into a person, because, through
the Holy Baptism, he acquires a new way of existence through which he is
configured ontologically from a human being into an ecclesiological hypostasis
and precisely because of this he becomes a person, living and growing spiritually
in the Church of Christ, offered to everyone by God through the power of the
Holy Spirit.
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S. Gogovski Zbornik sv. Kliment 2024 - Edna, sveta, soborna i apostolska crkva.pdf
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