Dialog Teologic XXVI/52 (2023)

Dialog Teologic XXVI/52 (2023)
168 p., 17×24, ISSN 1453-8075, 25 lei.

DOI: https://doi.org/10.53438/ACUF9391

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Lucian Farcaş

Die soziale Sünde als Hauptursache des relationalen Elends
Social sin is emerging as a new category in the hamartology of the last 30 years. The search for an exact definition of this concept cannot be carried out simply, and its results are modest. The understanding of structural sin takes place in the context of an image of the human being who understands man as an ethically capable person in relation to his sociality and speaks of him as such. Social sin must be distinguished from collective guilt and linked to social misery. Social sin is seen as a structural rejection of a responsibility for the future.

Gabriel Hălănduţ
La via dell’uomo oltre le mura. Un’ermeneutica dell’interiorità imposta dal coraggio della libertà
What is human’s right place on this earth? Nonetheless, is there such a place? Through a simple hermeneutic exercise applied to monastic life since the beginnings of the Church, I tried to show in this article that there is no definitive answer to these questions. It is easily affirmed that the life of the spiritual man is rather a continuous path, a continuous dialectical movement between liberation from the cave of shadows, towards the light of an epistemological truth, and the return to the cave of one’s own interiority, where the redeeming Truth resides. It can also be seen how human life cannot be separated according to different fields of study, but that it is a unique whole. Philosophy and theology, reason and faith, are parts of the same path.

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.

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.

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.

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.

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”).

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.

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.

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 on the basis of certain criteria. One of these is sacramental reality. The sacraments are an embodiment of divine action that fully realizes the mystery of salvation. In 2020, a document of the International Theological Commission was published entitled: „Reciprocity between faith and sacraments in sacramental economy”. Here it is reaffirmed that in the principle of sacramentality lies the essence of faith. This principle represents the very nature of Christian revelation, namely, the dialogical response of the believer and of the Christian community, in such a way that there is no authentic sacramental celebration without faith. Theological study has always linked the doctrine of the sacraments and their celebration to the gift of faith that the believer receives from God solely on the basis of the merits of Jesus Christ. On the other hand, Christ, in giving birth to the sacraments, also confers on them the ontological power that works inwardly 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 the sacraments, starting from the meaning of the notion of faith.

 

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