Dialog Teologic XXIV/47 (2021)
169 p., 17×24, ISSN 1453-8075, 25 lei.
Cumpară online de la Libraria Sapientia
Vizualizează online Dialog 47.
L’esperienza di Paolo sulla strada di Damasco
The following article is entitled Saint Paul’s experience on the road to Damascus. Saint Paul’s experience on the road to Damascus, where he meets the Risen Christ, will be presented, in my article, from the inside (the testimony of Paul expressed in his letters) to the outside (saint Luke’s account in Acts: especially Acts 9:1-19a; with references also to the other two stories of Luke on the same event: Acts 22:1-21 and Acts 26:9-23). In order to analyze Paul’s testimony on the road to Damascus as it is presented in his letters we will focus on the First Letter to the Corinthians (1Cor 15:3-11), the Letter to the Galatians (Gal 1:13-17) and the Letter to the Philippians (Phil 3:1-14). My presentation will start with a brief presentation of Paul and will conclude with a look at the missionary activity of the Apostle, culminating with his martyrdom. In this article, I would like to emphasize how Paul’s “strength” meets the one of God, capable of transforming him.
La misión de los Doce Apóstoles y la obra de evangelización de la Iglesia
My present intervention is divided into two parts: the first part, the mission of the Twelve Apostles and in the second part, the continuation of this mission into the work of evangelization of the Church today. Every missionary work is born from the mission of the Son of God and imitates it. Just as the Son, who was rich in glory and power, emptied himself, impoverished himself to enrich us, so the missionary service implies deprivation, abandonment of a guaranteed state, descending among the poor to enrich them with the most precious knowledge: the knowledge of Christ. This was the work of the Apostles too. The Church is called to do the same: to be missionary and evangelizer. The Second Vatican Council reminded us of this task. For two thousand years, but still today, more than half a century after the council, the Church is supporting an ongoing missionary and evangelizing self-conversion. And it’s not just about converting structures. Structural reforms do not by themselves change people’s behavior. So, what could be the key? Possibly, that each of us to have an evangelized interior, and then our works will be evangelizing.
In the twentieth year of his pontificate, on September 14, 1998, on the Exaltation of the Holy Cross, Pope John Paul II reads the Encyclical Letter on the Relationships between Faith and Reason “Fides et ratio”. The concept of “Christian philosophy” takes on meaning and receives new contributions to the definition of the phrase. Chapter IV of the Encyclical Letter emphasizes the significant stages of the encounter between faith and reason, the drama of the separation between the two, and the eternal novelty of St. Thomas’ thought. Christian philosophy can only be a realistic philosophy, and as philosophy approaches moderate realism, it is Christian. A philosophy of the self has nothing to do with the Christian philosophy. Many consider philosophy to be something indifferent to Christianity and to Christians; they do not want to understand that the meaning and fate of Christianity stands or falls with the philosophy that adopts it; and because apart from Thomism, the other philosophies do not agree with Christianity, without compromise on one side or the other, they say: not only in reality, but also in theory, Thomism is Christian philosophy; the others are more or less philosophical, because they are more or less Christian. The “dark cloud” of mystery that separates believers from unbelievers will help to develop a balanced and communicable level of understanding Christian philosophy, useful to both. In this first part we will focus on: the presence of St. Paul in Athens; the cautious attitude of Christians towards gnosis; the role of Saint Irenaeus and Tertullian.
Maricel Irinel Mititelu
Il contributo della „Nuova ermeneutica” alla teologia del kerigma
From seven billion people on our planet, only two billion are Christians and, from these, a majority are unpracticing Christians. As Pope John Paul II was writing in 1990, “The mission of Christ the Redeemer, which is entrusted to the Church, is still very far from completion” (Redemptoris Missio, 1). Considering all this reality, in the last century we have witnessed a revival of the kerygma in the field of theological research, both theoretical and practical. In the coming articles, we wish to present, in chronological order, the steps through which kerygma became the guiding figure of the renewal of the evangelization in the twentieth century. This article presents the contribution of “The New Hermeneutic” to the kerygma.
Ecclesiological significations of the martyrdom in the Romanian Church United with Rome, Greek-Catholic, during communism. This article is intended to analyze the martyrdom of the Romanian United Church to present its ecclesiological significations relevant not only for its own local ecclesiological reality but for the whole Catholic Church. The reflection we propose shall follow the theological implications of three aspects identifiable in the situation of the Romanian United Church during the communist persecution: the relationship between martyrdom, Eucharist and the Kingdom of God; the martyrdom of the entire Greek – Catholic synod of Bishops in Romania; the attempt to annihilate an entire local church of the Catholic Church.
Tra accettazione e condanna: l’aborto nell’Antichità
This article presents how abortion was received in the ancient world. As can be deduced from the title itself, this “crime”, as perceived by Christianity, was accepted, if we refer to the Greco-Roman world, including philosophers such as Plato and Aristotle, as it was the state’s interest that should be put above the life value or the Stoics, who did not attribute any rights to the embryo, considering it a component part of the mother. Despite these views, there were others who opposed abortion, including among the great physicians of antiquity, among Roman poets or jurists, but even in this case it was not the life of the foetus that was defended, but, in general, the rights of the pater familias. An attitude of condemnation of abortion, from the same perspective, we notice in the Holy Scripture, in which only a single text explicitly refers to abortion (Ex 21, 22-25). However, as St. John Paul II states, the condemnation of abortion is implicitly included in the commandment “Do not kill”. In addition, there are numerous biblical texts that emphasize the value of the unborn life as a work of God. Also, there are provided attitudes towards abortion in the extra-biblical Judaism, apocryphal writings, Hinduism, Buddhism, Islam, and other laws of Ancient Orient.
The present study presents briefly the main economic problems the Diocese of Iasi, which was founded on June 27, 1884, had been facing. At the end of the nineteenth century, the rapid increase of the number of Catholics led the diocese leaders to build new larger churches and enlarge the old ones. In this sense, the second bishop of Iaşi, Mons. Dominic Jaquet, a Swiss native, has sought funding in various Western countries. This bishop also took close care of the good progress of the Catholic schools within the diocese of Iaşi (the diocesan and Franciscan seminary, the Cipariu Institute, the Primary School of Iaşi, etc.). In order to cover all these expenses, Bishop Jaquet asked for financial help from both his church superiors and civil authorities. Thus, if the main financial support came from the superiors of the Congregation De Propaganda Fide in Rome, other aid for Catholics in Moldova came from France, through the Association Propagation de la Foi, which had its headquarters in Lyon. Also, the help of the Catholics from the diocese of Iaşi came both from the Romanian government and the one from Vienna.
In the vision of the Orthodox theologian Dumitru Stăniloae, ecclesial synodality has a double foundation: natural and theological, and manifests itself as a communion in the Holy Spirit. The natural foundation of ecclesial synodality consists in the fact that humanity was created as a “whole,” identical in being, but different in its constituents. The theological foundation of ecclesial synodality results from the dogma of the Holy Trinity and from the creation of man in the image and likeness of God. Reffering to the nature of ecclesial synodality, Staniloae states that this is the full actualization of natural synodality in Christ and in Church, that is, the “healthy balance” between the unity of human nature and the diversity of persons. The organic and symphonic unity of the Church mystical body, is the fruit of the Holy Spirit. Therefore, ecclesial synodality is an expression of the organic unity of the mystical Body of Christ and manifests itself as a communion in the Holy Spirit.
The 12 foundations of the new Jerusalem are added to the 12 gates of the holy city which descends from heaven. The foundations are associated with the 12 apostles, a reference to the newssnes of the people of God. From a simbolic point of view, the foundations are 12 precious stones (Rev 21: 19-20). The precious stones were a sign of the eschatological restoration of the people of God. The same precious stones that abound in the new Jerusalem could create a contrast with the traffic of precious materials in Babylon (the Roman Empire). But the aspect on which we insist in Rev 21 is the preciousness of the people before God together with the exaltation of newsness. The new Jerusalem that will descend from heaven in eschatology is the new, perfect, unique, and unitary people of God, founded on the twelve apostles.
Yves Congar’s scholars agree that there is “no “Copernican turn” in his ecclesiological itinerary. While this is true, nonetheless, there is also significant evolution in his ecclesiology. One of the reasons of this progress is due to Congar’s continuously evolving understanding of the role of the Holy Spirit in the Church. Therefore, this article shows Congar’s later pneumatological ecclesiology with regard to the four notes of the Church which are contained in each other. Thus, Congar moved from a mainly Christological position to a more pneumatological one, in three directions. First, if catholicity was comprehended as the capacity of the Church to assimilate in its unity all the values of the world (in the first Christological model), now the Holy Spirit is the principle that stimulates diversity and guarantees the Church’s unity (in the second model). For Congar, the Spirit stimulates and resolves the fruitful tension between the universal and particular (churches). Ecclesial unity and pluralism are both necessary—pluralism in unity and unity without uniformity.
Second, for Congar, apostolicity means the continuity between the Alpha and the Omega of the Church, and the Holy Spirit is the principle of this substantial identity throughout history. Therefore, the Holy Spirit keeps the Church one by making her apostolic. In turn, apostolicity means that the unity of the Church is original and eschatological.
Third, the Holy Spirit purifies and sanctifies the Church by giving her new life. Doing so, the Spirit makes the Church the bride of Christ, his mystical body. It can be concluded that, sanctifying the Church, the Holy Spirit makes her one because he makes her “one flesh” with her bridegroom, Christ.