Православний шлюб і сучасні реалії: нотатки для дискусії

Анотація

У статті розкрито сутність Таїнства Шлюбу та його ціннісно-смисловий потенціал у світлі православної еклезіології. Окреслено есхатологічну відмінність між інституційною реєстрацією церковно-релігійної форми шлюбу та шлюбом-таїнством, останній із яких передбачає не лише подолання статевої дуальності, але й егоїстичної ексклюзивності в євхаристійній громаді і через євхаристійну громаду.

This article contains an attempt to unfold the core of Mystery of Marriage and the potential of its value and meaning in light of the orthodox ecclesiology. Outlined is the eschatological difference between an institutional registration of religious form of marriage and marriage as mystery. Taking into account that the Church deals with destructive and destabilizing factor of a new selfish, depressing and depersonalizing moral that discards mystical and transcendental experience of a Christian marriage and, simultaneously, affirms its reconcilability with doctrinal positions of the religious denomination, considered is Eucharistic genesis of the Mystery of Marriage foundation. Traced is that Eucharistic community as the basement for marriage is the borderline between the Church Marriage as means of life and marriage registered at Church as means of being. Special attention is given to the problem of religious marriage churching-out, because though it does not disclaim traditional determination of the Church’s Mystery of Marriage, it nevertheless loses contact with its meaning and while it maintains formal integrity and external characteristics of a church mystery, it deprives it its rooting into synodical Church body. In view of the outlined targeted and valuable aspects of evangelism, as well as dogmatic accents of the orthodox theology, the author insists on the necessity to overcome gender duality within marriage, which measures gender differentiation as a form of autonomous and discretionary way of human nature functioning and cannot and should not oppose the Kingdom of God, since otherwise it would challenge the very essence of ternary perichoresis. In light of all of the above, the necessity to eliminate gender differentiation in mystery of married couple is perceived as axiologically important and soteriologically justified, since the real life is a fact of communication between personalities, i.e. a state when gender separation could threaten the life itself. In summary statements it is acknowledged that life as elimination of separation ultimately targets the elimination of death within Mystery of Marriage; it is also concluded that a couple can find its catholic expression only in the bosom of the Church, which means to naturally become participants of such Eucharistic relationship, which and only which can eliminate any selfish soleness.