Pastorala la Invierea Domnului 2016
The article is the pastoral letter of His Eminence Metropolitan John of Banat on Easter 2016.
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The article is the pastoral letter of His Eminence Metropolitan John of Banat on Easter 2016.
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The article is the pastoral letter of His Eminence Archbishop Timothy of Arad on Easter 2016.
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The article is the pastoral letter of His Grace Bishop Lucian of Caransebes on Easter 2016.
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Religion and science are two fundamental disciplines for human understanding of life. During time, the two seem to be antagonist and to exclude each other. Almost 2000 years have to surpass for the conclusion that in fact religion and science are not in opposition, for the simple fact that these two are looking and praising for the work of God in Universe. This study shows on basses of some articles published in local ecclesiastic press that both the Religion and Science are ways of knowing and understanding of God, as a fundamental principle of human kind.
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Christian education is an integral part of the Church’s mission to proclaim the true Word of the Gospel. As such, any educational Orthodox community or institution is a space of knowledge, a place of meeting with God almighty, revealing, within Jesus Christ, the renewing and transposing strength of the truth and life-giving love. This mutual relationship inspires the desire to grow in the knowledge and understanding of Christ and His teachings. The Parents of the Church are preoccupied by “education through awe”, which constitutes, for all of us, the foundation and starting point of any other education.
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The study herein refers to education performed, firstly, by parents, and then, by Church community, parish (parents always act as members of the Church). “Family is a smaller church”. If we are in a family, its members are the first we need to love. Christian love means sharing life and unity in all circumstances. And towards children, this means unconditional love. Prayer is the oxygen of the soul, the air conditioning of the Christian house. Raising children in a prayer-like atmosphere makes the relationship with God completely natural.
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The Vatican Council II, whose solemn recess by Pope Paul VI celebrated last year 50 years, marks the entrance of the Roman-Catholic Church in the modern world. For the first time in its history, it merely admits that it is time for the ancient Church built in Rome to come under new patterns. The texts mentioned represent a first notification, solemn and grave, of this state of fact. In his opening speech, Pope John Paul XXIII had launched to the participants the challenge of expressing, through new words, the permanent truth of the Gospel: “One thing is the thesaurus of believing, another is the shape under which such truths are expressed”.
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In the article herein, the author shall make a reference to phrases presented by our Lord, Jesus Christ, during the Preach on the Mountain, the Degrees of Happiness, by taking each of them separately and putting them under the light of the Holy Scripture, but also of the exegesis of the Holy parents of the Church. Each Degree of Happiness is addressed to the Christian as a means of communion with the Almighty and accomplishment towards salvation, as a stair to be ascended towards absolution.Only by following and embracing them in our hearts will we be able to be fulfilling and following the teachings of our Saviour, Jesus Christ.
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The author considers that there is no need for a renewal of Theology, but a spiritual renewal of theologians, a return to confession and God, by means of invoking the Holy Spirit in prayer, in order to offer light to the mind and soul, in view of assuming the modality of belonging to the Parents of the Church. It is necessary to have a personal and communion-wise relationship with God by participating in the liturgical, doxological and eucharistic life of the Church, in permanent communication and communion with God, by impartation to Christ - the Embodied Wording, the One who restored the ontological relationship between man and God.
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One of the most important and rich chapters in the Church’s spiritual existence is represented by the period of the Ecumenical Synods. They managed to torment for 460 years (325-787), promoting and emphasizing Christian history like very few other events. The issue of Ecumenical Synods preoccupied and continues to preoccupy church management, a range of theologians, as well as servants and believers, due to the fact that, in the historical past, Ecumenical Synods were the ones that would set in writing a substantial part of the Holy Tradition, as well as numerous principles and norms fundamental for organising and leading the Church.
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The article is to find cross senses in the worship books that is used by the Church during the Great Lent.
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Exhortation for curing the paralyzed ill at the Vitezda bathing place shows us that the Church, by means of Its Holy Mysteries, makes available, to the physically and spiritually ill, the touchable means so that their disabilities shall cure through belief. The power of belief in re-achieving lost health is often underlined by the Son of God. By continuously seeing, before our very own spiritual eyes, the wonderful words of our Lord, Jesus Christ, “all is possible to the one who truly believes” (Mark 9, 23), we parentally advise all believers to reach into assiduous prayer for the peace, health and absolution of the soul so that we may truly rejoice, until the very end, complete health and spiritual peace, by fulfilling all that is good and pleasant to God during our existence.
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The Roman Catholic Church’s vision on authority in the Church will crystalize around the primate of the bishop of Rome in the Church and will change, under the influence of historical, political and ecclesiological factors, into papal authoritarianism.Generally, the transformation of the authority of the bishop of Rome into authoritarianism in the Church knew a honorific and synodic stage in the first eight Christian centuries, then an authoritarian and non-synodic one during the Middle Ages, culminating with the exclusivist one proclaimed in the dawn of modernity, at the First Council in Vatican (1870).
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Research on Baltic Sea region building processes emphasizes the discursive elements of the emergence of the region in the beginning of the 1990s, yet lacks the analysis of policy-specific developments of regional integration around the Baltic Sea. My article argues that the neo-functionalist approach opens useful insights in order to understand these developments. Starting from marine environment protection as a nucleus of regional integration, I demonstrate spill-over effects to the field of education policy and higher education co-operation in the Baltic Sea Region. Following this, I analyze why there are no spill-over effects to the adjacent policy area of agriculture up to now.
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Schoolbooks play a crucial role in the formation of one’s world view. This study analyzes how the Balkan area has been depicted in Finnish schoolbooks under the existence of the modern school system from the 1870s to the 2000s. For this study, all history and geography schoolbooks published in Finland have been examined. Of books of which there are several editions, at least the first and the last editions and any other necessary ones have been used. The familiarization of Finnish school children with the Balkan countries and peoples has occurred through two subjects, history, and foremost, through geography. Descriptions and interpretations relating to the Balkan area and its inhabitants have existed in Finnish schoolbooks from the beginning. During approximately 140 years, the amount of description and content has changed in some respects, but on the other hand, elements of clear continuity and immutability are apparent.
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The article is devoted to the presentation of the economic conceptions of the most influential non-Marxist (Karl Bücher, Max Weber) and neo-Marxists (Witold Kula, Immanuel Wallerstein) disclosing their analytical value in the investigations of the typologization of Lithuania‘s social economic history in the 16th-19th centuries (up to 1861). It is established that K. Bücher’s and M. Weber's conceptions of economic development are best suited to analyze the qualitative changes in the organization of the economic life of the most developed countries in Western Europe (primarily – England) rather than the socio-economic reality of the less developed countries. For the research of the latter better suited are the Marxist (W. Kula‘s model of the feudal economy) and the neo-Marxist (I. Wallerstein's capitalist world-system conception) concepts analyzing the economic development of less developed countries. The typological diagnosis of Lithuania‘s social economic history in the 16th-19th centuries (up to 1861) is presented.
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During the modern period, Europe was affected by a series of military conflicts, which periodically rebalanced and reshaped political, social and cultural relations between the states involved in them. The wars in which the Nordic countries, the Russian Empire and/or the Romanian area took part thus resulted in temporary or more constant alterations of the bilateral and multilateral connections between them. Although not always accurate when put into the perspective of the subsequent events, contemporary accounts regarding these conflicts and the shape of the political and cultural relations surrounding them represent extremely important sources of information for researchers interested in establishing the reasons that caused certain international developments of the 20th century. Having this in view, the present study’s aim is twofold. Firstly, it intends to reveal the value of the written accounts pertaining to Nordic and Russian travellers through the Romanian area in the modern period and, secondly, to bring to light some rather hidden aspects of the cultural relations between these three geographically and culturally distinct spaces. As cultural interactions are closely connected to political developments, a fact particularly relevant during the modern period, these two types of interstate contacts can only be analysed jointly and this general observation was either intrinsic to or made explicit in most of the analysed travel accounts. Moreover, the conclusion that must be drawn after evaluating the relations between the Nordic countries, Russia and the Romanians during the 17th-19th centuries is that sometimes political conflicts, even when they took the form of wars, could stimulate, not hinder, cultural contacts between the parties involved.
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At the end of the 18th century and the beginning of the 19th a sense of solidarity shared by the people of the Northern Europe appeared: Pan-Scandinavianism. First it had a certain impact at cultural and spiritual levels. In a narrower sense the term was used when referring to the possibility of creating a political union between the Nordic kingdoms during the middle decades of the 19th century. Although it seemed that the political side of Pan-Scandianvianism had a good chance of accomplishing itself, especially after the Three Years War (1848-1851), the international context from the period that followed did not favour that plan. The collapse of the political Pan-Scandinavianism was in 1864 – the Second Schleswig-Holstein War. Sweden-Norway failed in helping Denmark against Prussia and Austria, despite the fact that King Karl XV was an advocate of Pan-Scandinavianism. Leaving this aspect aside, there were other internal difficulties of the Nordic states that Pan-Scandinavianism had to face, including the emerging nationalism. On a broader view, Pan-Scandinavianism appeared as an opponent of Panslavism and Pangermanism. Thus the dream of a unified Scandinavia was abandoned in the 19th century and Pan-Scandinavianism focused on cultural, scientific and economic cooperation.
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The main object of the present paper is to introduce the diplomats sent to represent the Romanian state in Stockholm, Copenhagen, Helsinki and Oslo, as heads of diplomatic missions. Did they have professional or human connections with the Nordic states? Were they moved from one legation in the Scandinavian world to another? In other words, were they specialists in Scandinavian matters? Were the Nordic states a professional attraction /a trampoline in the career of Romanian diplomats or were they `quiet` diplomatic missions, marginal in importance, less attractive to diplomats? In my attempt to provide an answer to these questions I found that most of those who took turns as head of legation in the Scandinavian countries had not previously been trained at the same missions. Only three ministers had two missions as heads of legation in the region and only two of them had, throughout their career, held positions in missions in the Scandinavian states. In addition to this, the fact that for 10 of the 23 ministers plenipotentiary being appointed as head of legation in the Scandinavian world was their first experience of the kind stands to attention. This proves that the diplomatic missions in Northern Europe can be perceived, in general, as a place to test/promote talented or experienced diplomats with a tortuous career path as envoys extraordinary or ministers plenipotentiary, positions which entailed higher responsibility for their occupants. Aside from these remarks, it must be emphasized that two of the legation holders that succeeded each other throughout more than three decades in the Scandinavian capitals, held, for a brief while, the position of Minister of Foreign Affairs.
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