Ciobanu Ramona

  • Current challenges of the modern family – alcohol consumption and violent behaviour
  • The Social Control Of Drug Users without Criminal Behaviour

Iosif Iacob: The Meaning of Sacraments as “Signs of Faith” – Reciprocity between faith and sacraments

God, through the Church, enters into a personal dialogue with man out of his desire to save him. This dialogue is carried out in different ways and based on certain criteria. One of these is the sacramental reality. The sacraments are a concretization of the divine action that fully realizes the mystery of salvation.
In 2020, a document of the International Theological Commission was published with the title: Reciprocity between faith and sacraments in the sacramental economy. Here it is reaffirmed that the essence of faith is found in the principle of sacramentality. This principle represents the very nature of Christian revelation, namely, the dialogical response of the believer and the Christian community, such that there is no authentic sacramental celebration without faith.
The theological study has always linked the doctrine of the sacraments and their celebration to the gift of faith that the believer receives from God exclusively based on the merits of Jesus Christ.
On the other hand, Christ, giving birth to the sacraments, also gives them the ontological power that works on the inner plane in the human being. This gives the believer a certain spiritual experience that enables him to live and act as a person of faith. It is therefore important to understand the relationship between faith and sacraments, starting from the meaning of the notion of faith.



 Dialog 52-10 Iacob

Ştefan Lupu: „La cattolicità aperta”, quale apertura dogmatica e spirituale delle Chiese cristiane, nella visione del teologo ortodosso Dumitru Staniloae

In this study, I intend to present, firstly, the ecumenical vision of the Romanian Orthodox theologian Dumitru Stăniloae about the open catholicity [sobornicity] as a dogmatic and spiritual openness of the Christian Churches that aims to find their unity and, secondly, about Eucharistic intercommunion. At the base of this open catholicity there is the fact that in Holy Scripture we notice a diversity of traditions and connotations, diversity that comes from the diversity of God’s actions in the history of salvation. Having the intention to overcome the dogmatic differences that separate the Churches and to reach full Eucharistic communion, many people have fallen into an easy enthusiasm, thinking that the differences can be overcome with the warmth of love, or in a diplomatic spirit, achieving a compromise between divergent positions. The result of these two trends, which are based on a different ecclesiological conception, is known by the term eucharistic intercommunion. According to Stăniloae, intercommunion is not full eucharistic communion and, therefore, the groups that intend to be in intercommunion cannot be in total communion, as, instead, Eucharistic communion is conceived.


Dialog 52-9 Lupu



Gabriel-Iulian Robu: Denominare Dio con una terminologia post-ontoteologica. Da Martin Heidegger a Jean-Luc Marion

The approach with which Marion approaches the theology and philosophy of Aquinas at the beginning of her phenomenological journey manifestly bears the imprint of Heidegger’s critique of ontotheology, but also of his personal hostility to conceptual idolatry and “regional” atheism. If in his first writings, Marion criticizes the hermeneutical choices of Thomas Aquinas, later, the French philosopher elaborates a kind of retraction. We thought it necessary to mention a little the moments of Marion’s long journey, to understand in context his retraction regarding the initial perspective, with respect to Thomas’s thought, to indicate a certain convergence between Marion and Thomas Aquinas. In some ways, the first Marion’s perspective is close to Heidegger’s. According to what Marion says, the God of onto-theology appears at the moment in which the metaphysician gives a name to the divine, and then puts the sign of equivalence between the revealed God and the definition of the divine found by the metaphysician himself. This is the case of the moral God in Kant, a God who is referred to as a necessary moral foundation. This prevarication can also be glimpsed in the definition of God as causa sui.


Dialog 52-8 Robu



Lucian Păuleţ: Yves Congar’s Vision on the Role of the Holy Spirit Regarding the Unity of the Church in his Late Writings

This article is the last of a series of three studies on the role of the Spirit regarding the ecclesial unity in Yves Congar’s theological thought. It presents Congar’s understanding of the Spirit as co-institutor of the Church together with Christ. In his early writings, Congar understood the Spirit as the soul of the Church which animated the structures founded by Christ. In his middle career, Congar developed a more nuanced role of the Spirit. However, throughout this time, the ecclesiological model used by Congar was Christological. In this article, one can see how Congar moved from those models toward a communion model of the Church in which the Spirit brings about and stimulates diversity in the Church. This novelty in Congar’s thought is, however, in continuity with his early thought.
More important is the overall conclusion at the end of these three studies that that ecclesiology and pneumatology developed and influenced mutually throughout Congar’s career (beginning in 1937 with his Chrétiens désunis/ Divided Christendom and not only in 1953 when he publishes “The Holy Spirit and the Apostolic College, Promoters of the Work of Christ”).


Dialog 52-7 Paulet


Maximilian Pal: Il mistero dell’incarnazione e redenzione nel pensiero e negli scritti di sant’Anselmo di Canterbury

The mystery of the incarnation of the Word of God and of redemption are analyzed by Saint Anselm in three important works: De Incarnatione Verbi (1094), Cur Deus homo (1098) and Meditatio redemptionis humanae (1099-1100). In this article, after analyzing some aspects of the work De Incarnatione Verbi, our study will focus on Anselm’s work Cur Deus homo, in which we will highlight some controversies that appeared in the 19th century, respectively in the 20th century in order to reach a synthetic perspective structured on several levels. Before concluding the present study, we will make a short presentation of Meditatio redemptionis humanae which confirms that Saint Anselm through intellectus fidei presents us an overall vision of the mystery of redemption in which clear logic and deep prayer converge.


Dialog 52-6 Pal



Ramona Ciobanu: The Social Control Of Drug Users without Criminal Behaviour

The text attempts to provide a theoretical perspective on social control, with references to a number of theories and concepts from the sociological literature, expressed through events and situations in social life. The aim is to show the usefulness of different forms of social control for drug users without criminal behaviour, attempting to use a range of sociological theoretical concepts and perspectives combined with psychological, legal, ethological and criminological information.
The article is focused on how sociologists analyse social control from the perspective of offending behaviour, with a particular focus on drug user behaviour and the implications of control behaviour for drug users without offending behaviour. We will also highlight how social control theories are represented in modern society, highlighting their importance to the study of delinquent or criminal behaviour and how they may or may not apply to drug users without delinquent, criminal behaviour.


Dialog 52-5 Ciobanu Ramona



Petru Ciobanu: Rimessione della censura dell’aborto nei codici di diritto canonico della Chiesa cattolica

The value of the great gift of life has always been cherished and defended by the Church. Throughout the centuries, basing herself on Holy Scripture, she has condemned every form of violence directed against life, punishing such crimes with sanctions and penalties. Among these, abortion is considered one of the most serious offences, and the Church punishes it with the highest penalty: excommunication, a punishment included in the 1917 Code of Canon Law, the 1983 Code of Canon Law and the Code of Canons of the Eastern Churches. But being both mother and teacher, the Church not only punishes but, following Christ’s example, forgives sins and censures. She does so even in the case of abortion, and this article presents the absolution of abortion censure in the three law codes of the Catholic Church.


Dialog 52-4 Ciobanu



Ionut Eremia Imbrisca: Nella debolezza il Cardinale Carlo Maria Martini sperimenta di più la fiducia in Dio

Many people see weakness as synonymous with failure and humiliation, linking it to a deep sense of worthlessness. Cardinal Carlo Maria Martini contradicts this thinking, stating that God’s love makes itself felt above all in weakness. It is precisely in our weaknesses that God manifests his help and love for humanity in an eminent way. The experiences that Cardinal Carlo Maria Martini experiences in his life (on a personal level, in his ministry, in his relationship with the Church, in his illness and old age) lead him to a greater trust in God to the point of abandoning himself into the Lord’s hands, as he is increasingly aware that power comes from God’s hands.


Dialog 52-3 Imbrisca