Dialog Teologic XXVI/51 (2023)

Dialog Teologic XXVI/51 (2023)
172 p., 17×24, ISSN 1453-8075, 25 lei.

DOI: https://doi.org/10.53438/MCCD6433

Cumpără online de la Librăria Sapientia
Vizualizează online Dialog 51.

 

Ionut Eremia Imbrisca
Il dono di Dio nella vita del Cardinale Carlo Maria Martini
In the first part of the book Night Conversations in Jerusalem, Cardinal Carlo Maria Martini emphasises the fact that throughout his life, God has guided him. He gave him a good path and placed many people at his side, who instructed and supported him and needed him. Thus he felt more and more loved and accepted by God. Starting from this statement we have tried to identify Martini’s path by retracing the most significant stages of his life (the child, the Jesuit, the professor, the pastor and the elderly man) his personal encounter with people and realities that led him to the awareness of being increasingly loved and accepted by God.

Lucian Farcaş
Die Problematik des relationalen Elends in sittlicher Sicht
For a moral-theological encounter with the issue of suffering, there is necessary to make a distinction within suffering. A distinction is made between pain and misery and the moral role of man. Liberation Theology dealt with the situation of contextual misery. This theology offers new possibilities for analyzing suffering from the perspective of the kingdom of God and identifying resources to combat it. The points of view of liberation theology caused dynamic discussions and arguments in society and the Church: initially they were partially rejected, later, however, accepted. This issue of social misery is also the focus of moral theology.

Gabriel Hălănduţ
Il ruolo escatologico del mito. Una lettura di Fedone
The existence of humans on Earth is one of the most researched topics in the whole history of the world. Very often we can see that the solutions proposed by religion, philosophy or literature should consider what is popular at a particular time in history.
However, in this Digital Age, where the virtual reality is becoming an actual reality, we can see how the return to the literature of Antiquity, even to a myth, proves to be a solution when confronted with those deep existential questions regarding the immortality of the soul and the afterlife. In the ‘Phaedo’, Plato is not ashamed to return to the myth that philosophy at the time prided itself on overcoming.

Eduard Giurgi
Peace in the world conditioned by the peace in the heart: a closer look at Pacem in terris
In a war-torn world it is essential to seek the key to peace. Pope John XXIII has presented this key in his papal magisterium. The aim of this essay is to present this key as found in the encyclical Pacem in terris. The way in which this key is presented in this paper is as follows: first the historical context in which the encyclical was written is presented, i.e., the risk of nuclear war involving the USA and the Soviet Union, and the situation of the new states in the early 1960s, then each part of the encyclical is analyzed. In this presentation it is emphasized that there are four pillars which sustain the whole edifice of a society: truth, justice, love and freedom. These pillars belong to the natural law, which is inscribed in the human heart of every person. Also, it is stressed that the notion of the person is central to the encyclical and as a consequence, the encyclical draws the rights and duties of the human being from the very fact that he/she is a person. There can be no peace in the world if the four pillars abovementioned are not respected as well as the rights and duties which belong to every human being. Additionally, peace cannot be achieved if we do not take into account that we are human persons, constituted of body and soul, and as such we cannot reach happiness if we do not take care of the harmonious development of our body and soul. Finally, peace can be achieved if we do not forget to ask Jesus, the Prince of Peace, to grant us this gift, he promised us.

Fabian Pitreţi
Il processo del bene. Tra l’etica, la morale e la politica nel pensiero di Paul Ricoeur
The contribution of this article aims to offer a synthetic overview of Paul Ricoeur’s thought in the ethical-political field, in particular on the theme of «good». In this sense, starting from the distinction made by the french philosopher between the concepts of “morality” and “ethics” and even more so from his subordination of morality to ethics, we want to try to highlight the relationship that is being established between ethics and morality and between laws and ethical-moral values, therefore how the good should be understood. Therefore, retracing some central paragraphs of the essays if like another and Ethics and morality, we will try to highlight the Ricoeurian perspective on the question of the good and also to offer possible paths of interpretation to understand the process and value of the good.

Tarciziu Grădinaru
L’uomo creato ad immagine di Dio e ricreato attraverso la kenosi del Figlio
Sacred Scripture is the main advocate and defender of human dignity. Man’s dignity derives precisely from the fact that a ‘piece’ of God has been placed in him, the ‘image and likeness’ of God has been impregnated in him (Gen 1,26-27). Sin comes between man and God, depriving man of the glory he should have had in God’s company. Through kenosis, the Logos takes on human nature with which he performs the work of salvation so that man sees in the glorified Son the archetype according to which he was created. Christ incarnate and glorified has recreated man, has deified him. The kenosis of the eternal Logos materialised in the incarnation was not only a way through which man was able to see the perfect prototype after which he was created, but also became a model to be followed in living life on this earth.

Ramona Ciobanu
Current challenges of the modern family – alcohol consumption and violent behaviour
The text aims to provide a theoretical perspective on the relationship between alcohol consumption and violent behaviour in the modern family. The aim is to demonstrate the necessity of involving family members in the recovery process of the alcohol dependent person, with or without violent behaviour, both initially and along the way, even if the effects of such an approach are sometimes extremely difficult to deal with.
In this article I will focus on how sociologists and anthropologists analyse the family as a distinct social group, with a particular focus on the differences between the behaviour of traditional family members and modern family members as specified in the literature. I will also highlight how substance use behaviour developed in the modern family is influenced or not by the involvement of family members in the helping process and what would be the consequences on the modern family environment when in particular alcohol consumption leads to violent behaviour.
The article deals with the subject of substance use, with a particular focus on alcohol dependence in a theoretical scientific manner to which specific elements from the author’s practical experience are “added”.

Lucian Păuleţ
Yves Congar’s Vision of the Role of the Holy Spirit Regarding the Unity of the Church: 1953-1971
This article is a follow-up of a previous study: “The Holy Spirit as the Principle of Ecclesial Unity in Yves Congar’s Early Writings,” which concluded that “Congar never understood unity as uniformity, but after 1946-1947, he became increasingly attentive to diversity and even defined the visible unity of the Church as communion”. It was only natural to continue the research on the same topic with the subsequent writings of Congar. Therefore, this article presents how Congar’s vision on the role of the Holy Spirit regarding the unity of the Church developed between 1952 and 1971. Which are some of his discoveries on the topic? Which are the factors that contributed to the development of his thinking during this period of time? Did his overall vision of the Church change?—these are some of the main questions that this article will try to answer.
“Le Saint-Esprit et le Corps apostolique, réalisateurs de l’oeuvre du Christ” (1952) opened a period when Congar emphasized a certain freedom of the Spirit with regard to the institutions of the Church (not with regard to the mission of Christ). This period included for Congar a discovery of diversity in the Church, the charisms of the Spirit, the status and role of the faithful, of the relation of the Church to the world, the rediscovery of the eastern tradition, the beginnings of a rediscovery of the Reform, a wide awareness of the modern ‘secular’ world. In Congar’s words, this was for him a period of “a mass sortie from the ghetto, which could also be called an emergence from the era of Constantine or of the Counter-Reformation with its largely polemical outlook.”

Gabriel-Iulian Robu
Il nome di dio, tra metafisica, fenomenologia e teologia. La prospettiva di Jean-Luc Marion e l’influsso di Edmund Husserl
This article presents the evaluation that Marion makes of the onto- theological determination of metaphysics and of conceptual idolatry, and the resolution that is proposed through the phenomenology of the gift. The new name of God, in the logic of this phenomenology of Marion, no longer starts from the language of being, esse, but from gift and love. “Love purifies our heart from every idol, since it alone is given and said as the name of God and yet it alone occurs in the experience of this world”. God is a Gift, is donation; he is Love, and his revelation is the saturated phenomenon par excellence which shows the impossibility of impossibility by God. In past times the dialogue of theology with other sciences and atheists was partly supported by arguments provided by classical metaphysics. The cry of triumph of nihilism calls for the very end of this metaphysics and the death of its God (Nietzsche). By what name, then, do we call God after “the death of God”, in today’s philosophical background? Also, if God is really God, how can he die? Only a God who is only a “god” can die. If metaphysics has come to its end, who will assume his task and duty? These are some questions which, following Marion’s and Husserl’s indications, we will briefly try to answer, after a short presentation of the status quaestionis.

Ştefan Lupu
Il principio della sinodalità nella prospettiva ecumenica secondo il teologo ortodosso Dumitru Staniloae
The Romanian Orthodox theologian Dumitru Stăniloae stated that the main task of the next ecumenical synod should be the reunification of the Christian Churches and that this union should be done under the emblem of Orthodoxy. Until that happy event, a long road of preparation and rapprochement between the Christian Churches is needed. Inspired by this deep conviction, he wanted to offer his own contribution, not only by studying the doctrine of the other Christian Churches and bringing to the knowledge of the faithful of the Romanian Orthodox Church the results obtained by the ecumenical dialogue, but also by presenting solutions, from the Orthodox perspective, to the problems raised by this dialogue. In this study I intend to present the contribution offered by this Romanian theologian to the cause of Christian unity. After a brief presentation of the ecumenical relations achieved by the Romanian Orthodox Church in this century, we will present, in the second part, the principles which, according to him, should guide the progressive rapprochement of the Christian Churches.