Studii de Istorie Eclesiastică. Volumul III
Studies of Ecclesiastical History. Vol. III
Contributor(s): Marius Oanță (Editor)
Subject(s): Christian Theology and Religion, Cultural history, History of Church(es), Diplomatic history, Ethnohistory, Local History / Microhistory, Social history, Cultural Anthropology / Ethnology, 16th Century, 17th Century, 18th Century, 19th Century, Pre-WW I & WW I (1900 -1919), Interwar Period (1920 - 1939), Biblical studies, Eastern Orthodoxy, Other Christian Denominations, Sociology of Religion
Published by: Editura Cetatea de Scaun
Keywords: Ecclesiastical History;
History of Churches;
History of Religion; Philosophy of Religion;
Christian Theology; Catholic Church;
Eastern Orthodoxy; Cultural Anthropology;
Social History;
Political History
- Print-ISBN-13: 978-606-537-649-6
- Page Count: 364
- Publication Year: 2023
- Language: Romanian
PROVERBE 8:22 ÎN ARGUMENTAREA DUMNEZEIRII LOGOSULUI ÎNTRUPAT ÎN DIALOGUL CRISTOLOGIC DINTRE ARIE ȘI ATANASIE CEL MARE
PROVERBE 8:22 ÎN ARGUMENTAREA DUMNEZEIRII LOGOSULUI ÎNTRUPAT ÎN DIALOGUL CRISTOLOGIC DINTRE ARIE ȘI ATANASIE CEL MARE
(PROVERBS 8:22 IN THE ARGUMENTATION OF THE DIVINITY OF THE INCARNATE LOGOS IN THE CHRISTOLOGICAL DIALOGUE BETWEEN ARIUS AND SAINT ATHANASIUS THE GREAT)
- Author(s):Lucian Dîncă
- Language:Romanian
- Subject(s):History of Church(es), Biblical studies, Systematic Theology, Eastern Orthodoxy
- Page Range:22-49
- No. of Pages:28
- Keywords:arianism ;Athanasie cel Mare; homoiousieni; logos; Niceea;
- Summary/Abstract:La scène théologique du IVe siècle est dominée par les disputes théologiques et dogmatiques liées à l’incarnation du Verbe / le Logos divin, „pour nous et pour notre salut”. Deux partis exposent leurs convictions en ce sens: d’une part, il y a Arius et ses adeptes qui nient explicitement la divinité du Logos, en argumentant, par des textes bibliques, l’infériorité du Fils en rapport au Père; d’autre part, il y a les Pères nicéens, qui affirment en même temps la divinité et l’humanité du Verbe incarné dans l’économie du salut. Parmi ces textes, les plus disputés entre les deux partis, il y a Proverbe 8:22 sur lequel ce sont penché en égale mesure les théologiens afin d’extraire toute la signification théologique et dogmatique d’un des textes des plus énigmatiques. Dans cette contribution, je vais montrer comment, Athanase le Grand, „champion du nicéisme”, devenu évêque d’Alexandrie, soutient, d’une manière convaincante, une argumentation, qui va devenir classique dans la tradition théologique orthodoxe, par laquelle il affirme la double nature du Verbe de Dieu: étant né de l’essence du Père, il est Dieu véritablement, homoousios avec le Père, et, en assumant une chair créé, semblable à la nôtre en tout, exceptée le péché, il est devenu homoousios avec nous, dans le temps, afin de nous diviniser, selon l’adage athanasien: „Dieu s’est fait homme, pour que l’homme devienne dieu”.
PROTECTORATUL POLONEZ ASUPRA CATOLICILOR DIN MOLDOVA
PROTECTORATUL POLONEZ ASUPRA CATOLICILOR DIN MOLDOVA
(POLISH PROTECTORATE OVER CATHOLICS IN MOLDOVA)
- Author(s):Alois Moraru
- Language:Romanian
- Subject(s):Local History / Microhistory, Military history, 13th to 14th Centuries, 15th Century, 16th Century, 17th Century, 18th Century, History of Religion
- Page Range:50-73
- No. of Pages:24
- Keywords:Catholics; Hussitism; Austro‑Hungarian Empire; Moldova; protectorate;
- Summary/Abstract:This study is an incursion into the Catholic Church of the Moldavian province and its institutions. The territory of today’s Diocese of Iași is mentioned in history for the first time as the larger part of the Roman province of Dacia. The evangelization of Moldavia was carried out from Rome up until the beginning of the Middle Ages. When the Romanian lands then fell under Bulgarian rule, the Slavic language was introduced as the liturgical language together with the Byzantine rite. The Bulgarians invaded in the 9th century, but Christianity can be traced back to the first century. Toward the end of the 13th century, many members of the population were expelled from the western provinces by the Magyars due to Hungary’s expansion. They settled in the south and east of the Carpathians and founded the Principality of Wallachia and later the Principality of Moldavia. For the Catholics of this province, the Diocese of Milcov was established in 1227. Later, other dioceses were formed in Moldavia: Siret (1371–1434), Baia (1418–1523), and Bacău (1607–1818). The issue of the missionaries, the Catholic school, the founding of a seminary, etc., are important subjects in this chapter. In 1818, an Apostolic Vicariate was established in Iași. Because the total number of Catholics was approximately 65,000, a diocese was also founded in Iași in 1884. Poland’s involvement in the Moldavian Catholic Church likely coincides with the beginnings of Polish claims to sovereignty over state structures east of the Carpathians. In the 17th and 18th centuries, Polish kings claimed the right to appoint bishops of the Catholic Church in Moldavia. Documentary evidence of this royal privilege appears only in these centuries, but the earlier assertion seems supported by the exercise of Polish overlordship over Moldavia during most of the 15th and 16th centuries. This Polish protectorate usually manifested itself only through the appointment of bishops and their financial support by the court in Kraków or by other dioceses in Poland. Moreover, almost all missionaries who came from Poland traveled to Kraków at the height of their mission, where they received instructions and letters of recommendation. The Holy See often rewarded Poland and granted it a protectorate over the Moldavian Catholics—a protectorate that lasted several centuries until 1774. Due to the international political context, interest in protecting the Moldavian Catholics rose rapidly in the last decades of the 18th century. This even led to a dispute between Russia, Austria‑Hungary, and France at the expense of Poland, which was partitioned and eliminated from the competition for the protectorate over the Catholics in Moldavia.
CATOLICII SAȘI, BISERICA „SFÂNTA MARIA” ȘI ORDINUL MENDICANT AL DOMINICANILOR DIN TÂRGOVIȘTE (SEC. XIV-XVII)
CATOLICII SAȘI, BISERICA „SFÂNTA MARIA” ȘI ORDINUL MENDICANT AL DOMINICANILOR DIN TÂRGOVIȘTE (SEC. XIV-XVII)
(THE SAXON CATHOLICS, THE CHURCH OF ST. MARY, AND THE MENDICANT ORDER OF THE DOMINICANS IN TÂRGOVIȘTE (14TH-17TH CENTURIES))
- Author(s):Iulia Ghercă
- Language:Romanian
- Subject(s):Christian Theology and Religion, Ethnohistory, Local History / Microhistory, Social history, 13th to 14th Centuries, 16th Century, 17th Century
- Page Range:74-102
- No. of Pages:28
- Keywords:Catholicism; German settlers; medieval history; Wallachia; Târgoviște;
- Summary/Abstract:Targoviște, the residence of the Wallachian Voivodes for around three centuries, is the only city in Wallachia where three Catholic sites of worship functioned during the Middle Ages. These are the "Saint Mary" Parish Church of the Saxons, the "Saint Nicholas" Dominican convent and the "Saint Francis of Assisi" monastery. The article details the histories of two of these settlements, the Dominican monastery dedicated to "Saint Nicholas" and the Parish Church of the Saxons "Saint Mary", both of which were first documented in the fifteenth century, but had older origins. Both worship communities are a result of the presence of German settlers in the region. If the Church of the Saxons benefitted from the descriptions of foreign travelers beginning in 1581 and was later the subject of archeological investigations in the twentieth century, the Dominican monastery "Saint Nicholas" only lately surfaced in the specialized literature of our country. Not even its location is known at this time. From at least 1417 and continuing until the end of the sixteenth century, the Saxon Church was in existence. In the chronicles of subsequent centuries, it is described as being in ruins. It remained as an archaeological site until 2005, when it was demolished by the erection of an unlawful construction in an area designated by the Historical Monuments Commission as non-aedificandi. The Dominican Convent would have been operational until 1500. Thus, both the Saxon Church and the Dominican convent are currently deemed extinct. The existence in Targoviste of churches with architecture specific to the Catholic cult, whose origins cannot be reconstructed from documents, but whose fourteenth- and fifteenth- century dating is supported by archaeological excavations, allows for the development of new hypotheses regarding the displacement of Gothic elements from Catholic to Orthodox churches.
PALATUL EPISCOPIEI ROMANO-CATOLICE DE TIMIȘOARA
PALATUL EPISCOPIEI ROMANO-CATOLICE DE TIMIȘOARA
(THE PALACE OF THE ROMAN CATHOLIC DIOCESE OF TIMIȘOARA)
- Author(s):Claudiu-Sergiu Călin
- Language:Romanian
- Subject(s):Cultural history, Architecture, Local History / Microhistory, 18th Century, 19th Century
- Page Range:104-117
- No. of Pages:14
- Keywords:canonic; bishopric; headquarters; palace; residence;
- Summary/Abstract:Das bischöfliche Palais der Römisch-Katholischen Diözese Temeswar verkörpert seit fast drei Jahrhunderte das Zentrum eines Bistums mit einer fast tausendjährigen Geschichte. Erbaut um die Mitte des 18. Jahrhunderts, teilte das heutige Bischöfliche Palais in Temeswar seitdem das Schicksal der katholische Kirche in dieser Ecke Europas. Das Ringen um eine sattliche, feste, standesgemässe Residenz der Tschanader Bischöfe kennzeichnete die Tätigkeit aller Oberhirten des Bistums sowohl während der Szegendiner Zeit, als auch während der ersten Jahrzehnte nach der Befreiung Temeswars und der Transferierung, hierher, des Bistumszentrum und bis 1780. Kaiserin Maria Theresia und Graf Nitzky ist es zu verdanken, dass das als bischöfliche Palais gedachte und erbaute Gebäude, nach fast vier Jahrzente das wurde, wofür es erbaut war. Wohnung, Repräsentierungs- und Verwaltungszentrum der Tschanader Bischöfe, in Temeswar, war das Palais auch Augenzeuge vieler Ereignisse: Empfänge zu Ehren wichtigen Gästen, bischöfliche Amtseinführungen, Besuche geistlichen und zivilen Persönlichkeiten, Trauerfeierlichkeiten, aber auch politisch-diplomatischen Verhandlungen (1849/1850), die als Resultat die Rettung vieler Menschenleben bedeutete. Verstaatlicht 1950, rückerstattet – zwar nur „auf Papier“ – 1953, steht das Bischöfliche Palais heute, nach der eingehendsten Renovierung seiner Existenz, 1990-1995, wieder als spirituelles, verwalterisches, kulturelles und geistiges Zentrum des katholischen Banats.
CONVENTUL FRANCISCAN DIN CARANSEBEȘ ÎN LUMINA UNOR DOCUMENTE INEDITE DE SEC. XVIII (III)
CONVENTUL FRANCISCAN DIN CARANSEBEȘ ÎN LUMINA UNOR DOCUMENTE INEDITE DE SEC. XVIII (III)
(THE FRANCISCAN CONVENT IN CARANSEBEȘ IN THE LIGHT OF SOME UNPUBLISHED DOCUMENTS FROM THE 18TH CENTURY (III))
- Author(s):Reinholdt Lovasz
- Language:Romanian
- Subject(s):History, Cultural history, Modern Age, Theology and Religion, 18th Century, History of Religion
- Page Range:118-155
- No. of Pages:38
- Keywords:Banat; Blasius Kleiner; Observant Franciscans; religion; 18th century;
- Summary/Abstract:Der Konvent der Franziskaner von Karansebesch und die dazugehörende Kirche aus der Bulgarischen Ordensprovinz, die zugleich auch als römisch-katholische Pfarrkirche genutzt wurde (und wird), erlitt zweimal einen großen Schaden, wie auch aus den zwei bisher veröffentlichten Teilen dieser Studie hervorgeht, nämlich in den Jahren 1738 und 1788. Beidemal fielen diese Ereignisse, die sicherlich zu einem großen Verlust an Kunstgegenständen wie auch an Dokumenten (Urkunden) führten, in die Zeitspanne der kriegerischen Auseinandersetzungen der Habsburger Monarchie mit den Osmanen, im Volksmund eher bekannt als ‚Türkenkriege‘. Anhand von größtenteils unveröffentlichenten Dokumenten möchte ich auf die Ausstattung, die dort lebenden Ordensleute, wie auch auf die in der Krypta bestatteten geistlichen wie zivilen Personen eingehen. Als die heute noch stehende Kirche gebaut wurde, nutzten die Franziskaner, die schon zur Zeit des Hl. Johannes Capestrano, vor der Reformation und auch danach zwischen 1658-1725 und dann bis etwa 1802, welche sowohl in Karansebesch wie auch die im nähren Umfeld lebenden Katholiken betreuten, eine ältere Kirche, die in ihrem Totenmatrikel der Pfarrei Karansebesch für den 1. Februar 1729 Erwähnung findet. Die Seelsorge wurde zum Teil in Zusammenarbeit oder auch in Konkurenz zu den Jesuiten (z. B. in Karaschowa, Slatina an der Temesch, Teregowa, Ruska und anderen Orten) ausgeübt. Ob etwas - und wenn ja - wieviel aus dem Bestand dieser alten Kirche in die neuerbaute Kloster - und zugleich Pfarrkirche übergegangen ist kann zurzeit nicht präzise gesagt werden. So bleiben wir bei den Quellen aus dem Diözesan - und Pfarrarchiv von Temeswar bzw. Karansebesch und jenen aus dem Franziskanerarchiv der „Capistranischen Ordensprovinz“ in Budapest und versuchen die Klosterkirche von Karansebesch und die dort wirkenden Minderbrüder zu beschreiben, und - soweit wie möglich - aus der Vergessenheit zu holen. Oft sprudeln die Quellen nur sehr dürftig, da viele Handschriften durch die beiden Kriege 1738 und 1788 zerstört worden sind.
NIKOLAJ DIMITRIJEVIĆ (?- 1744)- EPISCOP DE VÂRȘEȚ ȘI CARANSEBEȘ (1725-1728) ȘI DE TIMIȘOARA (1728-1744)
NIKOLAJ DIMITRIJEVIĆ (?- 1744)- EPISCOP DE VÂRȘEȚ ȘI CARANSEBEȘ (1725-1728) ȘI DE TIMIȘOARA (1728-1744)
(NIKOLAJ DIMITRIJEVIĆ (?- 1744)- BISHOP OF VÂRȘEȚ AND CARANSEBEȘ (1725-1728) AND OF TIMIȘOARA (1728-1744))
- Author(s):Sașa Iașin
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Cultural history, Modern Age, Theology and Religion, 18th Century
- Page Range:156-166
- No. of Pages:11
- Keywords:imperial administration; eparchy; monastery; Serbian Orthodox; episcopal residence;
- Summary/Abstract:Nikolaj Dimitrijević, eine wichtige Figur der orthodoxen Kirche in diesem östlichen Teil des Habsburgerreiches, war ein Geistlicher von herausragender Persönlichkeit in der ersten Hälfte des 18. Jahrhunderts. Als Günstling der Kaiserlichen versuchte er, in seiner Eparchie gerechte pastorale und administrative Maßnahmen zu ergreifen, die der schwierigen gesundheitlichen, militärischen, wirtschaftlichen und pädagogisch-religiösen Zeit, in der er arbeitete, angemessen waren. Bischof Nikolaj war in die Mechanismen der Wahl der Hierarchen in die verschiedenen bischöflichen und metropolitanen Sitzen eingebunden und hatte, nicht zuletzt aufgrund seiner Deutschkenntnisse, Zugang zu den höchsten Ebenen der kaiserlichen, militärischen und zivilen Verwaltung. Seine theologische Ausbildung war nicht die feinste, was ihn aber nicht daran hinderte, eine echte Drehscheibe in der Verbreitung orthodoxer Kirchenbücher von Russland ins Habsburgerreich zu werden. Die letzten Jahre seiner Tätigkeit in Temeswar fielen mit der Pestepidemie, dem Türkenkrieg 1738-1739 und dem Wiederaufbau und der Modernisierung der Stadt an der Bega zusammen. Durch sein Wirken und seine Persönlichkeit hat Bischof Dimitrijević in der Temeswarer Eparchie den Übergang von den Realitäten der post-osmanischen Zeit zu den jahrzehntelangen kulturellen, baulichen, religiösen und wirtschaftlichen Umwälzungen, die in der zweiten Hälfte des 18. folgten.
IDENTITATEA CONFESIONALĂ ORTODOXĂ PRINTRE FAMILIILE NOBILIARE ROMÂNEȘTI. REPERE ARĂDENE
IDENTITATEA CONFESIONALĂ ORTODOXĂ PRINTRE FAMILIILE NOBILIARE ROMÂNEȘTI. REPERE ARĂDENE
(ORTHODOX CONFESSIONAL IDENTITY AMONG ROMANIAN NOBLE FAMILIES. REFERENCE POINTS IN ARAD)
- Author(s):Felicia Aneta Oarcea
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Cultural history, Ethnohistory, Social history, Theology and Religion
- Page Range:167-180
- No. of Pages:14
- Keywords:Arad; Romanian noble families; Orthodox Church; confessional identity; spiritual heritage;
- Summary/Abstract:This demeanour lists as an attempt to return to the present the contribution that the small Romanian nobility had in keeping the orthodox confessional identity. Not randomly picked, those few families on which we stopped – Moga „of Hălmagiu”, Cornea Barb „of Ileni”, Ioja „of Ravna”, Horga Popovici „of BoroșJenei”, Moțica „of Leștioara”, Raț „of Teiuș”, Petranu „of Ileanda” – weaved around them models of ethno-confessional solidarity. Whether they had come from the Transilvanian parts or had lived all along on the heart of Aradean settlements, these coalesced around them their communities, represented their political, economical and socio-cultural interes and watched over their spiritual wellbeing, founding or caring for the values of the ecclesiastical patrimony. Surpassing the hardships of temporary political regimes, which marked their statute of small armalist nobility, even to its loss, in memory of their descendents or the collective one, nobility was perpetuated. Thanks to the intergenerational links, they transmitted the entire patrimony to their descendents, and to us thy bestowed a priceless inheritance.
ORGANIȘTI, DIRIJORI ȘI COMPOZITORI ÎN BANAT ȘI TRANSILVANIA SECOLELOR XIX-XX
ORGANIȘTI, DIRIJORI ȘI COMPOZITORI ÎN BANAT ȘI TRANSILVANIA SECOLELOR XIX-XX
(ORGANISTS, CHOIRMASTERS AND COMPOSERS IN BANAT AND TRANSYLVANIA IN THE 19TH AND 20TH CENTURIES)
- Author(s):Denis Moldovan
- Language:Romanian
- Subject(s):History, Fine Arts / Performing Arts, Cultural history, Music, Modern Age, Recent History (1900 till today), 19th Century
- Page Range:182-189
- No. of Pages:8
- Keywords:organist; composer; conductor; pedagogue; study;
- Summary/Abstract:The vocal chant and instrumental performance have always played an important role in the lives of people – their firm belief was that music has origins of divine nature and miraculous powers. Throughout time, mankind has known two disciplines of music: profane and sacred (sung in temples for bringing praise to diverse deities). Both musical disciplines developed to the present day.At first, church music was being sung with voice only, unaccompanied by musical instruments, tradition that has been preserved even today, in the eastern churches. The Roman-Catholic Church and the Protestant Church are using the organ to accompany the music sung during mass.In Banat and Transylvania of the 19th and 20th centuries, one could observe that the church music played a very important role in cultural development, keeping up with the demands of the times. Thus, the organists were not only playing common pieces with the people, but they also played different organ-only pieces during the Communio, Offertorium, or at the end of the mass; almost all organists were concert organists. The musicians of the catholic churches were able to enrich the mass with the help of a choir, that used to sing a variety of mass compositions written by famous composers like Bach or Mozart. All of this would’ve not been possible, if the organists, who were also choir directors, had not had serious education, due to their studies in Europe’s most important cultural centres: Vienna, Leipzig, Berlin, etc.
ÎNTRE ȘCOALĂ, BISERICĂ ȘI MINISTER. CONSIDERAȚII PRIVIND VIAȚA ȘI ACTIVITATEA UNUI INTELECTUAL GRECO-CATOLIC MAI PUȚIN CUNOSCUT, AUGUSTIN CALIANI (1879-1969)
ÎNTRE ȘCOALĂ, BISERICĂ ȘI MINISTER. CONSIDERAȚII PRIVIND VIAȚA ȘI ACTIVITATEA UNUI INTELECTUAL GRECO-CATOLIC MAI PUȚIN CUNOSCUT, AUGUSTIN CALIANI (1879-1969)
(BETWEEN SCHOOL, CHURCH, AND MINISTRY. CONSIDERATIONS ON THE LIFE AND WORK OF A LESSER-KNOWN GREEK CATHOLIC INTELLECTUAL, AUGUSTIN CALIANI (1879-1969))
- Author(s):Răzvan Mihai Neagu
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Modern Age, Recent History (1900 till today), Theology and Religion, 19th Century, History of Religion
- Page Range:190-201
- No. of Pages:22
- Keywords:Blaj; education; teaching profession; priesthood; Great Union;
- Summary/Abstract:The Greek Catholic Church had over time a great number of priests and scholars, who have brought many benefits to Romanian culture. Such an example, less known, was Augustin Caliani. He came from a priestly family of Aromanian origins and studied at the Faculty of Letters and Philosophy of the University in Cluj, where he acquired a good philological training. In the first part of his career, he was a teacher of classical languages (Latin and Greek) and Hungarian within the Greek-Catholic Superior Gymnasium from Blaj. Also, he was a member of the ASTRA association, the most important Romanian cultural society in Transylvania. In 1911, Augustin Caliani was ordained priest. The distinguished professor and intellectual contributed to the achievement of the Great Union on December 1st, 1918, where he participated as a delegate of the „Casina Română” in Blaj. In the interwar period, Augustin Caliani brought his contribution to the reorganization of the educational system in Transylvania, on a Romanian basis. Between 1919-1928, he was the director of the Greek Catholic Superior Gymnasium from Blaj. Subsequently, he was director of private education within the Ministry of Public Instruction in Bucharest. Through this material we want to bring to the public's attention the personality of the distinguished teacher and priest.
CATOLICII DIN TÂRGOVIȘTE ÎN MEMORIALISTICA ARHIEPISCOPULUI BENEDICTIN RAYMUND ALBIN NETZHAMMER
CATOLICII DIN TÂRGOVIȘTE ÎN MEMORIALISTICA ARHIEPISCOPULUI BENEDICTIN RAYMUND ALBIN NETZHAMMER
(THE CATHOLICS OF TÂRGOVIȘTE IN THE MEMOIRS OF BENEDICTINE ARCHBISHOP RAYMUND ALBIN NETZHAMMER)
- Author(s):Marius Oanță
- Language:Romanian
- Subject(s):History, Cultural history, Recent History (1900 till today), Theology and Religion, 19th Century, History of Religion
- Page Range:202-219
- No. of Pages:18
- Keywords:Blasius Kleiner; Raymund Netzhammer; memorialistics; Târgoviște;
- Summary/Abstract:Mit dieser Studie möchte der Verfasser, ausgehend von den in den Memoiren des römisch-katholischen Erzbischofs Raymund Albin Netzhammer verfügbaren Informationen, eine der - aufgrund ihres Alters - repräsentativsten katholischen Gemeinden, auf dem kanonischen Gebiet der römisch-katholischen Erzdiözese Bukarest, behandeln. Die Katholiken von Târgoviște, des Fürstensitzes der Walachei, die seit Jahrhunderten ununterbrochen in der Zitadelle des rumänischen Landes präsent sind, stellen ein unentdecktes Stück Geschichte dar. In einem Versuch der Synthese schlagen wir vor, die Werke des Memorialisten Netzhammer zusammenzufassen, eines Prälaten, der uns sein eigenes Zeugnis hinterlassen hat, nachdem er das Königreich Rumänien durchwandert hatte. Die Früchte dieser seiner Arbeit finden sich in den Dutzenden von Manuskripten, die im Archiv der Benediktinerabtei Einsiedeln aufbewahrt werden und die in mehreren Etappen, im Abstand von Jahrzehnten, teilweise veröffentlicht wurden. Die Daten dazu wurden während seines Aufenthalts in der Hauptstadt als Professor und Rektor des „Heilig-Geist-Seminars“ (1900-1902) und später als Erzbischof von Bukarest (1905-1924) gesammelt. Ein solches Unterfangen ist nötig, da der Mediävist Karl Auner seine eigenen Forschungen über die katholische Vergangenheit in Târgoviște nicht abschließen konnte. Gleichzeitig wollen wir an den "guten Rumänen" Raymund Netzhammer erinnern, dessen Geburtstag sich zum 160-mal jährt.
PROBLEMA MUNCITOREASCĂ, ÎNTRE INIȚIATIVELE STÂNGII POLITICE ȘI EXIGENȚELE DOCTRINEI SOCIALE CATOLICE. ÎNCEPUTURI, PREMISE, POZIȚIONĂRI (I)
PROBLEMA MUNCITOREASCĂ, ÎNTRE INIȚIATIVELE STÂNGII POLITICE ȘI EXIGENȚELE DOCTRINEI SOCIALE CATOLICE. ÎNCEPUTURI, PREMISE, POZIȚIONĂRI (I)
(THE LABOUR QUESTION, BETWEEN THE INITIATIVES OF THE POLITICAL LEFT AND THE REQUIREMENTS OF CATHOLIC SOCIAL DOCTRINE. BEGINNINGS, PREMISES, POSITIONS (I))
- Author(s):Ilie-Cătălin Grigore
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Anthropology, Social Sciences, Law, Constitution, Jurisprudence, History of Church(es), History of ideas, Social history, Modern Age, Recent History (1900 till today), Theology and Religion, Culture and social structure , 19th Century, History of Religion, Labour and Social Security Law
- Page Range:222-239
- No. of Pages:18
- Keywords:working class; Christian democracy; social doctrine; socialism; liberalism;
- Summary/Abstract:Placed since the beginning of Christianity in a relationship of dependence on God, the religious man cannot, however, abstract himself from his social-mundane experience. Mainly in the 19th century, following the new economic transformations that society is experiencing, a new social class asserts its identity: the working class. The problems identified by this fact quickly come to the attention of politicians, but even the Catholic Church does not passively assist the destiny of the new class, laying the foundations of a new theology: social doctrine.
CUNOAȘTEREA DE SINE A LUI CRISTOS, ÎNTRE REMANENȚA OMNISCIENȚEI DIVINE ȘI ALTERITATEA UMANITĂȚII
CUNOAȘTEREA DE SINE A LUI CRISTOS, ÎNTRE REMANENȚA OMNISCIENȚEI DIVINE ȘI ALTERITATEA UMANITĂȚII
(CHRIST'S SELF-AWARENESS, BETWEEN THE REMANENCE OF DIVINE OMNISCIENCE AND THE ALTERITY OF HUMANITY)
- Author(s):Ilie-Cătălin Grigore
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Philosophy, Cultural history, History of Church(es), History of Philosophy, Theology and Religion, Religion and science , Ancient Philosphy, Philosophy of Middle Ages, Systematic Theology, Eastern Orthodoxy, History of Religion
- Page Range:240-266
- No. of Pages:27
- Keywords:Christian anthropology; hypostatic union; divine foreknowledge; Christic self‑consciousness; free will; Logos–sarx;
- Summary/Abstract:Theology is the science of asking questions while also looking for answers regarding God. One of the paradoxes of Christian theology - the double nature, divine-human, of Christ - has continuously aroused the interest of Christians: from the doctrinal affirmation of the hypostatic union, to the conciliar clarifications regarding monophysitism, miaphysitism, monothelism, monoenergism etc. Over time, the problem of Christ divinity self-consciousness entered the sphere of interest of theology, putting in opposition the convictions of those who emphasize the omniscient knowledge of Christ, from the first moment of His Incarnation, with the opinions of those inclined to defend the human dimension of Christ, placing in the spectrum of kenosis the divine knowledge prior to the Incarnation.
ASPECTE PRIVIND EDUCAȚIA TEOLOGICĂ ÎN BISERICA CREȘTINĂ DUPĂ EVANGHELIE DIN ROMÂNIA: INSTITUȚII, PRESĂ ȘI LITERATURĂ
ASPECTE PRIVIND EDUCAȚIA TEOLOGICĂ ÎN BISERICA CREȘTINĂ DUPĂ EVANGHELIE DIN ROMÂNIA: INSTITUȚII, PRESĂ ȘI LITERATURĂ
(ASPECTS OF THEOLOGICAL EDUCATION IN THE CHRISTIAN EVANGELICAL CHURCH IN ROMANIA: INSTITUTIONS, MEDIA, AND LITERATURE)
- Author(s):Bogdan Emanuel Răduț
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Anthropology, Social Sciences, Cultural history, Media studies, Communication studies, Theology and Religion, Culture and social structure , Other Christian Denominations, History of Religion
- Page Range:267-282
- No. of Pages:16
- Keywords:theological education; educational institutions; journals; literature; periodicals;
- Summary/Abstract:The Romanian Brethren Assemblies has a remarkable concern in the field of theology and Bible studying. This field has a special place in the elders' practic and belivers in the local assamblies. As well, the author presents an overall view of the education institutions, of the press and of the literature that helped in the theological development of the believers’ and of the assemblies.
BULGARII CATOLICI DIN CIOPLEA - PĂSTRAREA IDENTITĂȚII CULTURALE ÎN ERA DIGITALĂ
BULGARII CATOLICI DIN CIOPLEA - PĂSTRAREA IDENTITĂȚII CULTURALE ÎN ERA DIGITALĂ
(CATHOLIC BULGARIANS IN CIOPLEA - PRESERVING CULTURAL IDENTITY IN THE DIGITAL AGE)
- Author(s):Gabriela Mitu-Bulăreanu
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Anthropology, Social Sciences, Media studies, History of Church(es), Communication studies, Ethnohistory, Theology and Religion, Cultural Anthropology / Ethnology, Ethnic Minorities Studies, Sociology of Religion, History of Religion
- Page Range:284-304
- No. of Pages:21
- Keywords:Catholic Bulgarians; Cioplea (Bucharest); virtual communities; digital era; social networks;
- Summary/Abstract:Ethnic Bulgarians of Catholic region migrated to Wallachia, near Bucharest (Cioplea and Popești-Leordeni), between 1810 and 1812, amid the Russo-Turkish war. Until the early 80s, of the XXth century, the village kept its ethnic character, unique in this area, with few influences from the outside, but the village is completely destroyed, the houses demolished, and the streets reconfigured and the population moved to workers; blocks, in four different areas of the capital, against the background of the abusive systematization of the city, imposed by the communist regime. The only testimonies of the presence of an endogamous population are the church and the cemetery, the places around which, the descendants of ethnic Bulgarians are engaging in various activities related to church holidays, family events, as well as getting involved virtually, through social virtual groups on social media (after the appearance of these means of communication). One of the direct benefits of virtual socialization is the exchange of information, memories, the evocation of traditions and customs, as well as posts from personal archives of old photographs. An important element is the detailed research of the ethnographic fund still existing in the community, which gives context of important exchange of information, the identification of pieces at private collectors, but also the establishment of new contacts in order to carry out interviews, etc.; basically, methods of sociological analysis, based on virtual ethnography information available on social networks.
TEXTUL BIBLIC, „ÎNLUMINÂND” DOCUMENTELE SINODULUI DESPRE SINODALITATE: DOCUMENTELE DINTÂI
TEXTUL BIBLIC, „ÎNLUMINÂND” DOCUMENTELE SINODULUI DESPRE SINODALITATE: DOCUMENTELE DINTÂI
(THE BIBLICAL TEXT, “ILLUMINATING” THE SYNOD DOCUMENTS ON SYNODALITY: THE FIRST DOCUMENTS)
- Author(s):Maria Buturugă
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, History of Church(es), Recent History (1900 till today), Theology and Religion, Present Times (2010 - today), Biblical studies, Pastoral Theology, Sociology of Religion
- Page Range:305-331
- No. of Pages:27
- Keywords:synodality; Catholic Church; biblical text;
- Summary/Abstract:The next ordinary general meeting of the Synod of Catholic Bishops, scheduled for October 2023, has established its two official documents, making them available to all God's people, these being the Preparatory Document and Vademecum, illuminated with references to biblical texts that wore felt necessary to be added. These biblical references will turn out to have been chosen under the inspiration of the Holy Spirit, that is, in the same spirit of this proposed "journey together".
IN MEMORIAM: PREOTUL ENZO PAOLO POIANA, RECTORUL BAZILICII „SFÂNTUL ANTON” DIN PADOVA (1959-2016)
IN MEMORIAM: PREOTUL ENZO PAOLO POIANA, RECTORUL BAZILICII „SFÂNTUL ANTON” DIN PADOVA (1959-2016)
(IN MEMORIAM: PRIEST ENZO PAOLO POIANA, RECTOR OF THE BASILICA OF SAINT ANTHONY IN PADUA (1959-2016))
- Author(s):Giuseppe Munarini
- Language:Romanian
- Subject(s):Christian Theology and Religion, History, Cultural history, History of Church(es), Recent History (1900 till today), Theology and Religion
- Page Range:332-353
- No. of Pages:22
- Keywords:diaspora; genocide; “Holodomor”; liturgy; the Christian East;
- Summary/Abstract:Questo scritto presenta alcune attività del compianto Padre Enzo Paolo Poiana O.F.M.Conv, Rettore della Pontificia Basilica di Sant’Antonio che ci ha lasciati repentinamente nel 2016. L’autore, prima di presentare seppur brevemente quanto operato dal religioso riguardo alle comunità cattoliche di rito bizantino e armeno, si sofferma su alcune iniziative pastorali messe in atto negli anni precedenti per gli Orientali Cattolici di Rito bizantino. Viene dato rilievo anche all’importante Convegno caldeggiato da Padre Poiana sull’ Holodomor, ossia sul Genocidio subito dagli Ucraini e perpetrato dai comunisti staliniani negli Anni 1932-33, il I Dicembre 2012, cui parteciparono oltre al Padre Rettore e allo storico e sacerdote greco-cattolico P. Augustyn Babiak, altri personaggi ragguardevoli. Nelle righe l’autore che ebbe la fortuna di conoscere personalmente il Padre Rettore, non dimentica le sue attività in favore della Chiesa Greco-cattolica romena di cui Padre Enzo divenne Archimandrita, segno tangibile di comunione e di simpatia, voluto dalla Gerarchia romena unita, i cui Vescovi accompagnarono pellegrinaggi annuali di fedeli della Diaspora. La figura di Padre Enzo appare nitida soprattutto per la sua empatia cui seguiva l’azione solidale.
