two chapters describe the issue of sharing as shared meal and sharing ourselves. Here I would like to draw special attention on the word sharing, to which I refer in both cases. For the first time, I used an adjective shared. In this case, shared meal means meal which is sharing or shared with someone, or involves others in the process of sharing. For the second time, the word sharing used as a verb. Thus, sharing ourselves here sounds more like a calling to do, to share ourselves with others, and for the sake of other people., By this casuistry, I would like to put between the lines a special focus on an imperative, on a calling to share; because this approach for sharing should come from our own fundamental attitude to share with others. Sharing should be an essential aspect of who we are. If we do not have such genuine motive to share, then all our sharing will not have sense. Finally, the last chapter of the first part describes the virtue of hospitality as a foundation for sharing. Hospitality should be a way of Christian living, which involves us in sharing.second part of my dissertation will focus on the process of reconciliation. In this section I would like to make connection between the practice of community formation and our vulnerability. I want to show how our sharing can hurt us and make us vulnerable. Here I also would like to touch the issue of betrayal. However, there is a way how to overcome these vulnerable feelings, and this way is in the forgiveness. In the same time, forgiveness is just the first step or the prelude, as William Klassen calls it, in reconciliation., In the last chapter of the second part of my dissertation I will try to give the answer on the questions: Are to forgive and to forget the same? Is there any difference between them? According to my observations, many Christians think that forgiveness means forgetting, and they quite often cite to the passage from Isaiah 43:25 where God said, I will not remember your sins. However, as McClendon points out, people do not need to take these words with literal simplicity. Therefore, I will argue that there is difference between to forgive and to forget.
1. SHARED LIFE
1.1 Faith community as koinonia
At the beginning of this chapter I would like to give one definition of the community which was created by William Sweet. He said, A community is ... a group of individuals whose members show affinities with one another, who may share history, language, and culture ... and, hence, who have common interests and common good. These individuals are, then, socially interdependent, share certain practices ... that both define the community and are nurtured by it. However, it implies much more than merely the group of people. It should be the community of koinonia.word koinonia is the Greek term, which means to share with someone in something, to participate and share in what others also share, to hold in common. The community of koinonia also signifies the bond joining the believers together to become the body of Christ. The church is in communion [koinonia] with Christ and one another. It implies the bond of belonging and solidarity among members of a community. On the other hand, it is not only divine gift for the faith community; however, it also should be the goal of all its striving. The koinonia community leads to the idea of ??the sharing of life to the full, at its deepest level and in all aspects. It is striking to deal with the translation of koinonia or fellowship from English to Ukrainian language. Общество, братерство are Ukrainian equivalent words which can be used for English fellowship. These Ukrainian terms means the relationships which are in the deep level of relationships of brothers and sisters. koinonia also implies the unity about which Jesus prayed, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us (John 17: 21a). The unity is cement that keeps community together as a monolith. There is an ancient saying, Strength is in unity. This gift of unity can be expressed and experienced only when there is a community of people. The foundation that keeps this genuine common unity is love. Love is the heart of united community of koinonia. However, love is not just sentimental idea. It is the process which requires sometimes very hard work of learning how to love each other from day to day. Still precisely this can hold Christian unity as one body in Christ, and develop corporate character of community. Jean Vanier points that Christian community formation starts when whole community begins to try to love people just as they are. Such loving community attracts other people to come and taste this love. Community of fellowship should be the place where you want to come again and again.the same time, this loving background helps to ...
