Vol.6, No 1, 2008 pp. 1-7
UDC 271-74:272-74
THE PRINCIPAL DIFFERENCES BETWEEN ORTHODOX CHURCH LAW AND THE LAW OF THE ROMAN CATHOLIC CHURCH
Milan Petrović
Faculty of Law, University of Niš, Serbia
E-mail: milan@prafak.ni.ac.rs
When discussing church law one must first bear in mind its complex structure. The central, fundamental part of church law is canon law, which regulates the internal life of the Church, and this primarily means the organization of the Church as a community of priests and laypersons, their mutual rights and obligations, and the activity of the Church within this community: the clerical work; teaching; government and trial. Ecclesiastical law is also a part of church law, and it regulates matters of common interest to the Church and the state. Religious education in state schools in particular requires the coordination of Church and state. The fundamental source of church law in general and canon law in particular is found in divine laws. The point of departure between Orthodox and Roman Catholic church law is found precisely in the different interpretation of divine laws.
The supreme authority of all Church, the Ecumenical Council decides on its own competences. It judges on teachings prominent in the Church and specifically condemns heresy. It regularizes the governance of the Church in general and hierarchical Churches in particular, and also deals with the rights of the Churches in governance. The conciliarity principle is valid for hierarchical Orthodox churches, too – their supreme bodies are regional councils. The Ecumenical Councils of the Orthodox Church are legitimate successors of the Apostolic Council, and are therefore also the institution of divine law. The Orthodox Church recognizes seven Ecumenical Councils, held in the period 325 – 787. That is to say, the Orthodox Church does not accept the position that the Roman popes are his successors. It remains unknown who founded the Roman church. However, this was certainly not the apostle Peter.
Key words: Christianity, bible, church law, Catholic Church, Orthodox Church, Apostle Peter.
OSNOVNE RAZLIKE IZMEĐU PRAVOSLAVNOGA CRKVENOG PRAVA I PRAVA RIMOKATOLIČKE CRKVE
Kada je reč o crkvenome pravu, najpre se mora imati u vidu njegova složena struktura. Središnji, stožerni deo crkvenoga prava čini kanonsko pravo, koje uređuje unutrašnji život Crkve, a to u prvom redu znači ustrojstvo Crkve kao zajednice sveštenih lica i laika te njihova međusobna prava i obaveze, kao i delatnost Crkve unutar te zajednice: sveštenodejstva; učenje; upravljanje i suđenje. Deo crkvenoga prava je i eklezijastičko pravo, koje uređuje materije od zajedničkoga značaja za Crkvu i državu. Verska nastava u državnim školama naročito zahteva koordinaciju Crkve i države.
Glavni izvor crkvenoga prava uopšte i kanonskoga prava napose čine božanski zakoni. Ishodište razlike između pravoslavnoga i rimokatoličkoga crkvenog prava leži upravo u različitom tumačenju božanskih zakona. Kao vrhovna vlast celokupne Crkve, Vaseljenski sabor je sam opredeljivao svoju nadležnost. On utvrđuje dogmate vere i izlaže ih u obliku simvolâ i verskih stavova, prosuđuje učenja istaknuta u Crkvi i posebno osuđuje jeresi. Princip sabornosti važi i za oblasne pravoslavne crkve – njihovi vrhovni organi su oblasni sabori. Vaseljenski sabori pravoslavne Crkve legitimni su nastavljači Apostolskoga sabora, te su s toga i oni ustanova božanskoga prava. Pravoslavna Crkva priznaje sedam Vaseljenskih sabora, koji su držani u razdoblju od 325. do 787. godine. Pravoslavna Crkva ne prihvata predanje da su rimske pape njegovi naslednici. Ko je osnovao rimsku Crkvu, ne zna se. Apostol Petar, međutim, to nikako nije.
Ključne reči: hrišćanstvo, biblija, crkveno pravo, Katolička crkva, Pravoslavna Crkva, apostol Petar.
