Odgovornost monaha u pravnom i društvenom kontekstu

Abstract

Tokom istorije u život Crkve prodirala je ljudska volja, želeći da se u njoj utvrdi. Od epohe imperatora Konstantina u crkvenoj svesti stasava ideja da se osnovno načelo organizacije crkvenog života nalazi u sferi prava. Međutim, za razliku od pozitivnog prava, kanonsko pravo ne predstavlja izraz volje pojedinačnih osoba ili crkvenog naroda, već su to pravila proistekla iz prirode Crkve. Pošto Crkva, kao i svaki organizam, poseduje dva načela: statičko - svoje ustrojstvo i dinamičko - svoje životne funkcije, može se sagledati odgovornost monaha u skladu sa kanonskim pravom, a može i u društvenom kontekstu. Pritom, ova načela su neodvojiva, budući da nema života bez ustrojstva niti ustrojstva bez života. Pozitivno pravo nalaže u slučaju izlaska člana iz neke organizacije, bez obzira na razlog (dobrovoljno ili po sili zakona), da svi odnosi između nje i bivšeg člana bivaju prekinuti. S druge strane, ukoliko kažnjeni monah, zbog težine izrečene sankcije, mora da napusti manastir, on i kao bivši član ostaje hrišćanin. Ovo proizilazi iz toga da krštenje predstavlja neizbrisivu činjenicu duhovnog života. U radu se pitanje odgovornosti monaha sagledava poređenjem srednjevekovnih i savremenih izvora srpskog kanonskog prava, da bi se u određenom periodu mogle uočiti promene i izveli što precizniji zaključci.

In the course of history, ecclesiastical life has been imbued by secular beliefs, embodied in human endeavour to get a strong foothold in the Church. Since Emperor Constantine's era, the idea that matured in the ecclesiastical consciousness was that the fundamental principle underlying the organization of ecclesiastical life lay in the domain of law. Nevertheless, in contrast to positive law, canon law is not an expression of the will of an individual or the congregation; instead, it comprises rules deriving from the nature of the Church. The Church, just like any other organism, is governed by two tenets: the static organization, and its dynamic life function. Thus, the responsibility of monks can be perceived either in line with canonic law or within the social context, whereby these tenets are inalienable since there can be no life without organization, nor can there be organization without life. In case a member abandons an organization, regardless of the reasons behind such action (be it voluntary or through the power of law), positive law prescribes that all ties between the said organization and its former member are to be dissolved. On the other hand, in case a penalized monk is obliged to leave the monastery due to the gravity of the pronounced sanction, he is entitled (as a former member) to preserve the status of a Christian. This point derives from the fact that baptism constitutes an indelible fact of spiritual life. This paper examines the subject matter of monks' responsibility for violation of canon law, by comparing the mediaeval and contemporary sources of the Serbian canon law, in view of identifying changes in the said period and drawing the most accurate conclusions.