- Le témoignage chrétien comme « événement de parole », selon Claude Geffré
Tarciziu-Hristofor Şerban: Le témoignage chrétien comme « événement de parole », selon Claude Geffré
In response to Pope Benedict XVI’s invitation to engage in an in-depth reflection on the transmission of the faith today, the Saint Joseph Institute of Romano-Catholic Theology in Iasi organized, on October 26, 2012, an International Symposium entitled „The Transmission of the Faith”. Among the various interventions, this article proposed (in the form of a lecture) an analysis of the meaning of the expressions witness – testimony – to testify, their theological content when it comes to the transmission of the Easter faith and the characteristic elements of testifying to this faith for our days. Throughout this work I have been considering the reflections of Claude Geffré proposed in his book entitled Le christianisme au risque de l’interprétation (the second edition, Cerf, Paris, 1988), in particular those of the chapter entitled „The Resurrection of Christ as an interpretative testimony”, pp. 107-127.
Ştefan Lupu: L’unità e la cattolicità sinodale della Chiesa Universale nella visione di Dumitru Staniloae
The relationship between the local Church and the universal Church was treated by Staniloae in the light of the traditional ecclesiological vision on the Church unity and synodal catholicity. Referring to the characteristic features of this synodal universality of the Church, Staniloae emphasizes, firstly, the ecclesial integrity of the local Church, an integrity that derives from the integral presence of the Holy Spirit in it, from the profession of apostolic faith and from the communion with the universal Church. The second aspect that characterizes the universality of the Church refers to the unity of all Christian communities in the same apostolic faith, a faith that is constituted not only by doctrine, but also by the sacraments celebrated by the hierarchy. The third aspect concerns the possibility of excommunication of a local Church if it departs from the integrity of the apostolic faith. Finally, the fourth aspect of the universality of the Church affirms the equal dignity of all local Churches.
A study that is focussed on the conversion from the social sin and on the transformation of the social structures affected by sin must take into account not only the strictly religious and ecclesial field, but also the phenomena in social- community life. According to the way in which the paradigm of the change of values in the society is interpreted and to the consequences that result from it on the realization and organization of life on a personal and social level, in this paper at first it is described a mostly optimistic thesis. In a second step, it is presented a thesis with rather pessimistic tendencies. Finally, a realistic thesis is analyzed, which emphasizes the ambivalence of changing values and highlights the significance of the synthesis of values for a good direction of life in modern society.
Iosif Iacob: Il vincolo matrimoniale, sacramento di una vita perfetta nell’amore e santità secondo la visione Del Concilio Vaticano II
The form of life by which the secular man finds the fullness of his purpose is that offered by the sacrament of marriage and family life. In this environment he is called to collaborate in order to realize the kingdom of God; here he is given the opportunity to be an image of Christ in the world. In the marital bond, the spouses, through the mission they have towards each other and together towards the children, prove a particular vocation that, by virtue of the sacrament of marriage, is a symbol of mutual love between Christ and the Church, love in which lies the impulse of a continuous and mutual perfection. Thus, the vocation to a holy life, materialized in the act of mutual dedication and love within the matrimonial covenant, represents the essence of the sacrament of marriage and of a life lived in the fullness of the human and Christian values proposed by the Church through the teaching of the Second Vatican Council that does not lose its actuality, especially in the context of a global crisis on the identity and mission of the family that arises through the matrimonial covenant.
Globalization, a phenomenon that initially manifested itself on the economic level, then on the social and cultural one, contributed decisively to the formation of this consciousness by bringing states closer together and strengthening their relations. Thus, we are dealing with an increase in interdependence, of the interaction between peoples around the world (economic, financial, military, tourism, educational) which has subsequently evolved into an accentuated interdependence between people. The Church is called to watch over these problems and to help the states, through the light of the gospel, to solve the truth. Even if some forces manifest themselves against the Church’s position in the contemporary world, the values that the Church proposes can help to develop another, more humane globalization that defends human dignity and promotes the progress of people. The Church received the mandate from Christ to carry on her loving work, understanding the salvation brought by Christ as a transformation of the social, political, and economic order. Thanks to the assistance of the Holy Spirit, the Church recognizes God’s plan that encompasses the entire human race and that envisions the union of all, in the paschal mystery of Christ, in the Kingdom of God, proclaimed as the sign of Christ’s reign over the entire universe. The mission of the Church is to fulfil the mandate of proclaiming the Kingdom of God and to anticipate its presence amid the community, leading the entire creation to its fulfilment in the Kingdom of God. The Church cannot remain indifferent to the problems faced by people’s families; therefore, it cannot provide a more telling proof of its solidarity, respect and love for the whole family of people than by establishing with it is a dialogue about these various issues.
This article is a review of the learning against abortion in the works of the Church Fathers, starting from the Apostolic and Apologetic Fathers till the golden age of patristics, both in the East and in the West. Another point is dedicated to the conciliar magisterium of the first Christian millennium, which condemns homicide, including abortion. The third part of the study refers to the Byzantine legislation, so that at the end some provisions of the legislation of the barbarian peoples are presented.
The internal description of the gates of New Jerusalem in Ap 21 focuses the concepts of the opening and universalism. The idea of a continuous opening reveals a change in the function of the gates and suggests a symbolic interpretation. The image of gates always open expresses total acceptance and willingness to receive the incessant flow of the nations that will enter the eschatological Jerusalem. At the same time, their non-closure means the absence of obstacles or barriers for entry into the holy city. This is the way to universalism. Actually, in the new heavenly Jerusalem enter the nations and their kings, emphasizing the universality of the holy city, in which everyone has the right to enter to enjoy the goods eschatological. The human component, the goods that nations bring, is added to the divine component of the city filled with the splendor and divine glory.
In this article I will present an analysis of axiological anticipatory discernment, I will insist on some limits of particular moral codes and possible main lines of efficiency of moral codes, with permanent reference to a universal moral code. This reporting is a useful mechanism in the analysis and the way of discerning the current social dilemmas, because, for a good social functioning, it is necessary to have a deep understanding and responsible assumptions of the codes, contexts and ethical infrastructures to which we refer.
Ionuţ Eremia Imbrişcă: Per amore di Cristo Paolo affrontò con coraggio tutte le prove nel suo ministero apostolico
Many times in his letters, Paul testifies how he experienced at every step the reality of his own weakness during the apostolic ministry. In the sufferings, difficulties, persecutions and pastoral failures, Paul reflected on his own weakness and on the grace he received from God that helped him to live peacefully in the midst of the storms of his life. In his own lived weakness, Paul experienced that God did not abandon him, did not leave him alone, but precisely in that precise difficult context, he perceived how weakness became support and strength for him. The tribulations experienced by Paul could have had led him to despair and abandonment. But, on the contrary, in his life, the tribulations led him to be aware of the presence and grace of God.