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Nota de lectură
Ioan A. Borgovan; Kiss Ibolya, Luduş: Turnuri, towers, tornyok, Cluj-Napoca, Editura Mega, 2016, 207 p., il.
More...Rozmowa z ks. Hubertem Mikołajcem - przyczynek do historii Kościoła Opolskiego
Interview with Hubert Mikołajki by Łukasz Libowski.
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The escalation of doctrinal controversies between the Holy See and the Ecumenical Patriarchate of Constantinople, which led to the mutual excommunication of the spiritual leaders of the Christian world and to the institutionalization of the Great Schism of 1054, produced many consequences for the development of medieval, modern and contemporary civilization, beyond the limits of the history of interfaith relations or medieval political factology. The symbolic dimension of this separation between the two surviving entities of the classical world that disputed their Orbis Romanus succession formalized the separation between West and East, in the sense of the diffusion of the medieval cultural and ethical paradigm. Historical writing continues to identify the sources of this spiritual crisis in a variety of circumstances, from the personal choices of the protagonists to the vulnerabilities of the medieval worldly structures or the inability to moderate liturgical controversies in a manner similar to the means of the generation that had ensured the success of the Christian mission at the end of the first millennium. A deeper analysis, starting from the premises of some social and spiritual mutations that the Byzantine world and the Latin West experienced in the 11th century, demonstrates the existence of a direct relationship between the irreversible character of Schism and the deepening of Christian values in the medieval society, under the auspices of ecclesiastical institutions that strived to adapt to the demands of a society interested in deepening the Christian message, but which would in turn face the constant challenge of the medieval paradigm, being tempted by the precedent of classical unity, fortified by the evangelical ideal and the reality of the ethnic and jurisdictional pluralism with which this moment of the genesis of European nations was identified. The need to manage this first moment of internal consolidation of the Christian world generated the need for more legitimacy, and the diarchic character of the apostolic authority was the premise of the competition that turned a series of controversies of the synodal debates into essential components of the specific identity of Christian communities.
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This article is an evocation of Bishop Vasile Flueraş whose strong point was the service at the altar. Father Vasile used to distribute gifts to his spiritual sons. His gifts were good books and sometimes rare books, if we think about the communist period. After the events of December 1989, Father Vasile was appointed confessor of the Faculty of Theology in Cluj-Napoca, he was ordained a monk and he became the Abbot of the Nicula Monastery (1991-1994). Later he was appointed Servant of the Archdiocesan Cathedral, then Ecclesiarch and Exarch of the Monasteries of the Diocese, then vicar bishop, when he carried out a remarkable spiritual activity. Starting with 2014, His Grace Vasile carried a heavy Cross of suffering, for 7 years. He was buried in the Crypt of Hierarchs under the Altar of the Metropolitan Cathedral of Cluj-Napoca.
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The article outlines the biographical path of Bishop Vasile Flueraş, from the years of his childhood and studies, to those of his service in the Church. Both at the Orthodox cathedral in the metropolis of Transylvania, where he was ecclesiarch, as well as at the Nicula monastery and the Calvaria church, Father Vasile Flueraş found himself under the same blessed protection of the Mother of God and Ever-Virgin Mary, all these holy places being dedicated to the Dormition of the Theotokos, Father Vasile having a special veneration and affinity towards the Mother of God, sharing three of her virtues that particularly characterized him too: humility, gentleness and tenderness of soul. In 1998, at the proposal of Archbishop Bartolomeu Anania, he was appointed vicar bishop of the Archdiocese of Vad, Feleac and Cluj, for his qualities of “monk and father confessor of great dignity and influence, whose spiritual zeal was doubled by an indisputable missionary vocation.” The reason for the call to the hierarchy of Father Vasile Flueraş was the dynamization of the missionary-pastoral and social-philanthropic activity of the Archdiocese of Vad, Feleac and Cluj. He was like an embodiment of the image of gentleness, of warm smile, of humility and tenderness and of a discreet and selfless philanthropist. Bishop Vasile Flueraş Someşanul was and will remain in the memory and in the hearts of those who knew him the man of God, the good shepherd, the father in the most authentic sense of the word.
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Two Councils dealt with the birth and rebirth of the Moscow Patriarchate: the general Council of Constantinople of 1593 and the local Council of Moscow in 1917. In the course of the discussions two speakers based their arguments in favor of the Russian Patriarchate on the authority of canons: they were the Patriarch of Alexandria Meletius Pigas and the archimandrite, later bishop and martyr, Hilarion Troitsky. Despite the common recourse to the most ancient and authoritative canonical sources, the perspectives of the two speakers appear different. Meletius Pigas refers to the structure of the universal Church, that is to the number and order of the Patriarchal Sees, and he adapts all the legislation he quotes to this end. On the other hand, Hilarion Troitsky considers exclusively the particular Church and rather sees in those same canons the primary intent of safeguarding the ecclesiastical autonomy of local jurisdictions and, above all, the need for a Primacy in them.
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Review of: Luka Ilić, Teološka biografija Matije Vlačića Ilirika: proces radikalizacije u Flaciusovoj misli, Zagreb: Teološki fakultet "Matija Vlačić Ilirik", 2021, 347 pp.
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L'auteur a suivi dans cet oeuvre de mise en évidence l'image d'histoire d'une église peu connue: Sfânta Treime, qui a été démolie des époques passées.
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Lawyer Zosim Chirtop was one of the most representative personalities in Transylvania at the end of the 19th century and the beginning of the 20th century. Although his work was mostly political and national, he found time and resources to support various causes. First of all, he was one of the benefactors of the Lower Gymnasium from Brad for whom he donated money in many occasions. The financial support of the Romanian schools in Transylvania was a constant of his philanthropic activity. Zosim Chirtop paid special attention to supporting Romanian students. Mainly, he helped Romanian students in Cluj, where he also studied law at the university. The “Petru Maior” Society from Budapest and the “România Jună” Academic Society from Vienna also knew his generosity. Zosim Chirtop also supported the church, his philanthropic activity in this field having a strong ecumenical side helping with money both the Orthodox Church and the Greek-Catholic Church.
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The intention of this text is to emphasize the presence of the historical-political element on the walls of churches painted with icons, as well as the links that exist between the historical context and the religious image. The images can bring information about both political and family history and last but not least about the founding gesture of the voivode. We will try to analyze from a historical and iconographic point of view some portraits of Mircea cel Bătrân, the ruler of Wallachia. In this sense, the portraits of the ruler, those from the Cozia Monastery, from the Episcopal Church from Argeş, the Brădet hermitage and the Church from Cotmeana will be analyzed.
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On the 100th anniversary of the founding of the Orthodox diocese of Vad, Feleac and Cluj, as a successor to the old Romanian dioceses of Vad and Feleac, the figure of its first bishop, Bishop Nicolae Ivan, was and is often evoked. A bright figure of our ecclesiastical and national past, Nicolae Ivan received attention from his contemporaries, both before and after his ordination as bishop. In this context, I considered it interesting to research the way in which public interwar personalities, such as Ioan Lupaş, Nicolae Iorga, Onisifor Ghibu, Silviu Dragomir, journalists at secular newspapers of that time, among others, perceived the personality of the bishop of Cluj. In the end, I came to the conclusion that the appreciation was unanimous, all those mentioned highlighting his household spirit, seriousness, hard work, wisdom.
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This year marks the 100th anniversary of the election and installation of Bishop Nicolae Ivan as the first bishop of the revived Diocese of Vad, Feleac and Cluj. In all his speeches on the occasion of these important events, Bishop Nicolae Ivan stressed that the re-establishment of the Diocese was based on the old bishops of Vad and Feleac, the founded by our St. Stephen the Great, the glorious voievode of Moldova. At the same time, he reminded that the program of reviving the old bishoprics was planned by the great organizer Andrei Şaguna.In this article I will refer to the moment of the installation or investiture of Bishop Nicolae Ivan. Then I will mention some data on the number of Romanian Orthodox people in Cluj at that time and what were the objectives of the new bishop, announced in the speech he delivered on the occasion of his installation.
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A human reading of a century of life of the Archdiocese of Cluj shows us that a history assumed with respect bears its fruits through the people which God has raised in each generation to pastor the Church. The history of an institution is written primarily by the people who created it and by the historical context that they knew how to use wisely. It is obvious that an institution is not just a sum of visible achievements or just the great thoughts and projects of the beginning, but it is the journey and the virtues of the people who founded it. In the case of the Archdiocese of Cluj, on his first centenary, its loftiness and relevance are obviously given by the people who gave it life and the high ideals they assumed.
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The Church on the Hill, dedicated to the Holy Trinity (1796) is the oldest Orthodox place of worship in Cluj. However, the parish of this church is not the oldest Romanian Orthodox ecclesial community documented on today’s surface of the city. Administratively incorporated in the city of Cluj in 1894, the village of Cluj-Manastur has a thousand-year history, including the Romanian wooden church here, existing in 1656 and rectified in the last three decades of the seventeenth century by two Greeks merchants from Macedonia. In this study we insisted on the history of this church, also called monastery, translating into Romanian and commenting on an original document, preserved in the State Archives of Cluj, issued by Metropolitan Teofil Seremi, on June 17, 1696, by which the Transylvanian hierarch recognized the Greek merchants from Macedonia, Paul and Gheorghe Christoph, as the founders of the Cluj-Mănăştur monastery.
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The diocese of Vad, Feleac and Cluj was founded in the summer of 1921 and its first bishop was Archimandrite Nicolae Ivan (September 26th, 1921), ordained in the metropolitan cathedral of Sibiu (November 21, 1921), invested by King Ferdinand I of Romania (December 8th 1821) and installed in the Holy Trinity church in Cluj (December 6/19th, 1921), on the feast of the Holy Hierarch Nicolae. The project of establishing an Orthodox diocese with residence in Cluj was launched by Bishop Andrei Şaguna, in July 1863, in the context of negotiations with the government in Vienna on the re-establishment and organization of the Romanian Orthodox Metropolitan Church in Transylvania, Banat and Hungary. Vienna did not approve the project, but Metropolitan Şaguna left its realization in the care of the national church congresses, making available to the future diocese, by will, the amount of 25,000 florins. In the following decades, the issue was discussed and postponed several times, in 1909 it was finally decided to establish the Diocese of Cluj, which would include the Transylvanian Orthodox believers who lived north of the Mureş River. The decision was materialized only after the end of the First World War and the union of Transylvania with Romania, in September 1919 the nucleus of the new diocese was organized in Cluj. The founders wanted to show that although it is a new diocese, it actually renews the medieval tradition of the diocese of Vad (XVI-XVII centuries) and the metropolia of Feleac (XV-XVI centuries), so they named it the Diocese of Vad, Feleac and Cluj. The text of the historical priest and publicist Sebastian Stanca, originally published in 1923, is the first historiographic synthesis that presents the itinerary of the modern history of the Diocese of Cluj.
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Religion and spirituality are common motivations for travels, with many major tourist destinations developing largely due to their connections with people, places, and sacred events. Pilgrimages are one of the most important forms of domestic tourism in Israel and the Palestinian territories. On November 16 of each year, the church of St. George in Lod is filled with hundreds of worshippers, who arrive for the Feast of St. George / Khidr, on the day commemorating the translating of his relics to the church at the heart of Lod. Pilgrims travel from Nazareth and Bethlehem, or from Jordan to receive the blessing of the saint, who is the patron saint of all of Palestine. They light candles together in what is one of the last truly shared feasts between Muslims and Christians in the region. This multilateral holiday expressing the pluralism of the society, its willingness to develop inter-faith relations and to embrace multiculturalism, is a true heterogeneous manifestation, which can certainly be called a “post-modern” pilgrimage. Guided by these circumstances, the author’s main objective in this research is to present an in-depth analysis of the current state of St. George of Lod’s cult and the pilgrimage dedicated to his shrine. In this paper, he provides conceptual information about the landscape of the city of Lod in Israel and the church of St. George, and he describes the rituals and interreligious coexistence (Christians, Muslims and, more recently, secular Jewish tourists) from around the sanctuary. He also outlines the main features as well as the drastic change of the pilgrimage in the modern period, taking into account the hagiography and veneration of St. George in Israel / Palestine, migration, tourism, and the celebration of the pilgrimage itself, which play essential roles in understanding this feast day of Saint George.
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The Soli Deo Gloria Reformed Student Association in Kecskemét. At the beginning of my study, I show that in Kecskemét there was a very intensive Reformed association life in gender-, age-group-based and thematically organized groups in the first half of the 20th century, the aim of the growing youth organizations being to strengthen religious education and to raise Hungarian national awareness; thus, their attention turned towards the young people living on farms. Local Reformed youth organizations became more and more widespread, with similar organizations functioning in Budapest and Debrecen. After some preparations, the Soli Deo Gloria Reformed Student Union began operating in the boys’ grammar school in the 1932/33 school year, and by the end of the decade, nearly half of the students had participated in its work. During the war, a student movement was also organized among girls in the girls’ grammar school and in the teacher training college. In my study, I present the diverse activities of the local organization of SDG in detail, which, besides self-education and community development, also tried to find solutions to the social problems of the local society.
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