Dialog Teologic XXV/50 (2022)
158 p., 17×24, ISSN 1453-8075, 25 lei.
Cumpară online de la Libraria Sapientia
Vizualizează online Dialog 50.
This paper focuses to a biblical analysis into the relevance of the fundamental values of Gospel in relation to the community. The Sermon on the Mount in Mt 5 refers to unmatched values. Values are those that refer to God: trust in God, listening to the Word, walking on the paths drawn by God’s Law. But deep spiritual values have applicability in concrete life, where they are cultivated: justice, peace, kindness. By far the supreme value is love with its expressions in concrete existence.
The scope is the field of human community, where relationships play a fundamental role. Biblical man lives from relationships: the relationship with God, the relationship with his fellow men and the relationship with nature. The same applies to Matthew, an evangelist attentive to the sphere of relationships.
Strukturwandel und christliche Aufgaben
The transformative processes in the field of social structures foreground have people as subjects, who act on a personal level, while structures of human action are treated indirectly on a secondary level as objects to be transformed. In a first part of this article the author presents the personal dimension of Christian engagement with the duty to acquire new mentalities. Next, there is presented the community dimension of social involvement in order to change the structures in different spaces of moral action. The third part shows the social engagement both in one’s own space and in the action spaces of others. A greater efficiency in order to transform the structures can be achieved through coordinated programs at the inter-systemic but also inter-structural level.
Teodicea kantiana. Un processo a Dio e il trionfo della sincerità
The question of the status of God and the role he occupies in the general organization of the world or in the life of man is an ancient one. From Antiquity, when Plato tries to defend the gods from the various accusations brought against them, until Leibniz’s famous Theodicy, philosophers have used their reason in a trial defending God. Apparently, the possibility of such a kind of discourse comes to be suspended by Kant’s critique of the tribunal of reason. However, the very process in which the classic arguments of God’s existence are analyzed, instead of becoming the end point of a road, becomes another kind of theodicy. The intention of this article is to highlight how the category of sincerity (Aufrichtigkeit) brings with it a new hermeneutical key to Kantian writings.
Ionut Eremia Imbrişcă
La debolezza di Paolo e la grazia di Dio nella Seconda Lettera ai Corinzi
The experience of his own weakness leads Paul to a greater trust in the presence of the Lord who works with the power of grace in his life and consoles him in tribulations and suffering. By walking the path of weakness, Paul grows in the awareness of his participation in Christ’s death and resurrection. The synthesis of the theology of the cross, which we find in Paul’s letters, shows how God acts in his life through weaknesses and leads the apostle to express his trust in the God of consolation and mercy.
It is a common perception that some of the most conservative institutions in the world are the Catholic and Eastern Orthodox Churches. As some say: In 2.000 years, the Church has not changed anything. On the one hand, the statement is true as regards the Tradition of the Church, that is, all that was handed on by the Apostles and contributes toward the holiness of life and increase in faith of the peoples of God (Dei Verbum 8). On the other hand, there is a growth in the understanding of the realities and the words which have been handed down (Dei Verbum 8). In other words, the Church remains the same as regards her essence (this is preserved by Tradition), while she needs to change as regards her historical forms of life (these are traditions).
This conference will show the distinction between Tradition and traditions according to Yves Congar, one of the greatest theologians of the twentieth century. His thesis is that the Church must preserve Tradition and reform traditions. To accomplish this goal, that is a true reform within Church without schisms, Congar proposes four conditions for an authentic reform.
This conference claims that this model of reform in the Church can be transferred to the present societies in the Black Sea Region. Mutatis mutandis, the four conditions of true reform are applicable to modern societies. Thus, distinguishing between Tradition and traditions, each society can preserve what is essential to its’ own identity and ethos, while accepting the changes suggested by the present and future situations of life.
The theme of the article concerns the question of identity, in particular the notion of narrative identity discussed by Paul Ricoer in Time and Narrative and in Oneself as Another. The topic, therefore, specifically concerns the field of philosophical anthropology and the philosophy of language with an important reference to the question of narrativity. Briefly, the central question that the article deals with concerns Paul Ricoeur’s intuition between what we are and the story that each of us builds to distill a narrative thread and therefore to give meaning to our lives. In other words, the notion of narrative identity represents a paradigm which, on the one hand, understands and explains the stability of human identity but which also recognizes and gives a theoretical foundation to a change of perspective and interpretation of ourselves; therefore, on what we are and on the world in which we live, an identity and a perception of self no longer idem but always in motion, i.e. ipse, exactly like the narrative thread of a story.
In the history of the Church there are many examples of true and strong faith in Jesus Christ. Amidst them there is St. Therese of Lisieux. Despite her short life, her example of faith went long down in history. But before the history of her faith and spirituality, there is the history of their growth. In this paper there is pointed the long road from a childhood mind toward a pillar of faith. It begins with a troubled childhood marked by the loss of parents. Then follows the sensitive period of a teenager fearing especially of being abandoned, continuing with youth, a time of growing and developing not only a strong faith, but also a fiery love for God. These stages, step by step, lead to a maturity of faith, a maturity that she achieves at a very young age, considering the fact that she was only 24 years old when she died.
The rules governing behaviour based on the values of good, moral-immoral, honest, sincerity, accountability, fairness, characterized by a high degree of interiorization, imposed by both his own conscience and the pressure of the attitude of others within the group of students , is moral. The code of ethics as well as the moral conduct concept signifies the ethics of the profession and establishes the right behaviour of the collective. Bullying in the workplace is a pattern of abusive behaviour, causing both physical and mental harm if it has a repetitive and persistent nature. The cyber bullying of the teachers by the students is still at the start, the latter can challenge the teacher authority by using digital media and therefore an anti-cyber map needs to be adopted. Universities must continue to develop an ethical environment and ethical practices at the institutional level to claim an ethical behaviour at the individual level, as well as the need to promote a culture of academic integrity in universities.
This article presents the vision of the Romanian Orthodox theologian Dumitru Stăniloae about the authority, the common sense, and the infallibility of the Church. According to the Romanian theologian, the authority of the Church results from its quality as the mystical body of Christ in the Holy Spirit and refers to the ability to know and preserve without alteration the revealed truth, as well the ability to interpret authentically the Holy Scripture and Tradition. From the fact that the Church is the mystical body of Christ in the Holy Spirit results, apart from the ability to know, preserve and interpret the truth, also the common sense of the believers, that is, the common responsibility for the faith of each and every one, before God and the Church. In the Orthodox conception, infallibility refers to the ability of the Church to preserve without error the apostolic faith, that is, the authentic understanding of Revelation. This capacity of the Church results from the fact that, thanks to the gift of the Holy Spirit, it immutably experiences the fullness of life in Christ. The infallibility of the Church is exercised in respect of the revelation contained in Scripture and in Tradition and consists in the ability to remain in the truth and in the humility to submit to it, without adding anything, but teaching only what is contained in it.
The matrimonial agreement is the form through which the institution of marriage and family is born. Both, the Church and the state are called to contribute to the elaboration of those specific conditions by which the notion of the marriage covenant is consolidated and clarified. The form of the marriage celebration is one of the aspects that generated and generates deep analyses and positions in front of what is and represents the way of manifesting the agreement, as well as its role. The crisis of the institution of marriage, the diversity of forms of conjugal union as well as the effects that derive from them, create the specific environment for an analysis and debate that questions the role and function of the canonical form in achieving that conjugal union that is based on the free act, the consent of the bride and groom as the will of the spouses to live together with the requirement to be transformed into a formal act, a legal expression by which the accord of the spouses fulfils all the normative aspects with a view to legal validity and implicitly with a view to the birth of the marriage. In this sense, the pre-conciliar, conciliar and post-conciliar debates reach a unitary expression in the vision of the 1983 Code of Canon Law.