Studia Universitatis Babeș-Bolyai Theologia Graeco-Catholica Varadiensis

BOOK REVIEW: Francesco Bamonte, Il cristianesimo contemporaneo a confronto con l’esoterismo, occultismo e satanismo. Edizioni Messaggero, Padova, 2020, 419 p.

2024-05-21T10:14:57+00:00

L’Autore del libro, diviso in 22 capitoli, quasi tutti articolati in sotto capitoli o paragrafi, appartiene all’Ordine dei Servi del Cuore Immacolato di Maria. Ha scritto opere importanti e degne di nota, maturate anche dalla sua attività ed esperienza di Esorcista. Il presente libro ha un grande valore per i temi trattati e per la metodologia con cui essi sono affrontati e condotti, cercando di rispondere a varie domande che l’uomo di ogni età, ma specialmente il giovane, si pone dinnanzi all’esoterismo, all’occultismo ed al satanismo. Nella copertina del libro è raffigurato San Michele Arcangelo. Come è noto questi rifulge per la fedeltà all’Altissimo, contro il nemico di Dio e i suoi seguaci, indotti dalla superbia alla ribellione, al tradimento ed alla mistificazione.

VIAŢA SOCIALĂ A BISERICII PRIMARE ÎN CONFORMITATE CU CARTEA FAPTELE APOSTOLILOR

2024-05-21T08:04:11+00:00

The Social Life of the Primary Church According to the Acts of the Apostle. In the narrative from the Acts of the Apostles 20,7-12, it can be inferred that the believers gathered in their homes to listen to the teaching of the apostles and to break bread. However, in the community of Jerusalem, the Eucharistic liturgy was not a separate moment, detached from the concrete life of the community, but rather an expression of it. Two elements suggest this: on the one hand, the emphasis on sharing of goods (cf. Acts 2,44-45) which demonstrates the willingness of the believers to be united not only in worship, but also in charitable life; on the other hand, the reference to a common meal, different from the breaking of bread (cf. Acts 2,46), which was meant to deepen the fraternal relationships among believers, thus preparing a better atmosphere for the celebration of the Eucharist. Therefore, through the entire social-pastoral activity of the early Christian communities, the Christian Church was involved in developing a system of coexistence and harmony among the members of the community and the concrete aspects of life.

REFLECȚIE IDENTITAR-LITURGICĂ ASUPRA CONSTRUCȚIEI CORTULUI ÎNTÂLNIRII. CRITICĂ TEXTUALĂ A CAPITOLELOR 25-40 DIN EXOD (I)

2024-05-21T08:14:30+00:00

Liturgical-Identitary Reflection Regarding the building of The Tent of Meeting. Textual criticism of Exodus 25-40. The pursuit of God's presence stands as a paramount objective in the observance of sacred rituals. The Tent of Meeting, meticulously crafted at the behest of divine command, serves as the locus where the Almighty dwells amidst His people. The conclusion of the Book of Exodus lays the foundational stones of divine worship and liturgical tradition. Chapters 35-40 of Exodus offer a vivid portrayal of the construction of the sanctuary, ordained by YHWH to signify His abiding presence amidst the children of Israel. Even a superficial perusal of these concluding chapters reveals notable disparities between the Masoretic Text and the Septuagint. Thus, what becomes of the assertion, "they did everything just as the Lord had commanded"? The allure of Holy Scripture lies precisely in its myriad versions and translations, which have flourished across diverse historical and cultural landscapes. However, the existence of one rendition does not preclude another. The Hebrew original does not nullify the Septuagint, for instance, in the pursuit of a standardized, singular version. The pristine manuscript is now a relic of antiquity. Instead, we are bestowed with copies, translations, interpretations, and textual divergences. This inquiry aims to scrutinize these various sources, discerning and dissecting their similarities and disparities. We cannot focus solely on one textual variant and disregard all others in order to formulate our overarching conclusions regarding the sacred text.

REFLECȚIE IDENTITAR-LITURGICĂ ASUPRA CONSTRUCȚIEI CORTULUI ÎNTÂLNIRII. CRITICĂ TEXTUALĂ A CAPITOLELOR 25-40 DIN EXOD (II)

2024-05-21T08:21:38+00:00

Liturgical-Identitary Reflection Regarding the building of The Tent of Meeting. Textual criticism of Exodus 25-40. The pursuit of God's presence stands as a paramount objective in the observance of sacred rituals. The Tent of Meeting, meticulously crafted at the behest of divine command, serves as the locus where the Almighty dwells amidst His people. The conclusion of the Book of Exodus lays the foundational stones of divine worship and liturgical tradition. Chapters 35-40 of Exodus offer a vivid portrayal of the construction of the sanctuary, ordained by YHWH to signify His abiding presence amidst the children of Israel. Even a superficial perusal of these concluding chapters reveals notable disparities between the Masoretic Text and the Septuagint. Thus, what becomes of the assertion, “they did everything just as the Lord had commanded”? The allure of Holy Scripture lies precisely in its myriad versions and translations, which have flourished across diverse historical and cultural landscapes. However, the existence of one rendition does not preclude another. The Hebrew original does not nullify the Septuagint, for instance, in the pursuit of a standardized, singular version. The pristine manuscript is now a relic of antiquity. Instead, we are bestowed with copies, translations, interpretations, and textual divergences. This inquiry aims to scrutinize these various sources, discerning and dissecting their similarities and disparities. We cannot focus solely on one textual variant and disregard all others in order to formulate our overarching conclusions regarding the sacred text.

PROMESSE, APERTURE ECUMENICHE E RISCHI TEOLOGICI NELLA TEOLOGIA SACRAMENTARIA DI ALEXANDER SCHMEMANN (I)

2024-05-21T08:41:50+00:00

Promises, Ecumenical Openings and Risks in the Sacramental Theology of Alexander Schmemann. This article explores the sacramental theology of Alexander Schmemann, outlining a peculiar vision which is both liturgical and cosmical, in which the world itself is seen as a revelation and manifestation of God’s presence, corrupted by the Fall, restored in Christ and celebrated in the Liturgy. I regard the proposal of the Russian American liturgical scholar as a worthy challenge against the secular vision of reality, yet its ecumenical outreach and philosophical framework may necessitate further interconfessional and interdisciplinary analyses.

PROMESSE, APERTURE ECUMENICHE E RISCHI TEOLOGICI NELLA TEOLOGIA SACRAMENTARIA DI ALEXANDER SCHMEMANN (II)

2024-05-21T09:05:02+00:00

Promises, Ecumenical Openings and Risks in the Sacramental Theology of Alexander Schmemann. This article explores the sacramental theology of Alexander Schmemann, outlining a peculiar vision which is both liturgical and cosmical, in which the world itself is seen as a revelation and manifestation of God’s presence, corrupted by the Fall, restored in Christ and celebrated in the liturgy. I regard the proposal of the Russian American liturgical scholar as a worthy challenge against the secular vision of reality, yet its ecumenical outreach and philosophical framework may necessitate further interconfessional and interdisciplinary analyses.

DEZVOLTAREA CREATIVITĂȚII ÎN EXPRIMAREA ORALĂ A ELEVILOR ÎN URMA APLICĂRII UNOR TEHNICI CREATIVE LA CLASĂ

2024-05-21T09:42:13+00:00

The Development of Creativity in the Oral Expression of the Students Following the Application of some Creative Techniques in the Classroom. By involving 4th grade students in a program to stimulate creativity in oral expression, we managed to increase the level of its development. Specifically, we applied 20 creative techniques initiated by Gianni Rodari in the Romanian language and literature lessons during one school year. Even if an important percentage of students obtained very good results also at the initial evaluation, from the analysis of the progress recorded, from the observation of the behavior, we found that the intervention program helped them a lot, increased their confidence and helped them to be aware of what it means to we creatively approach a requirement. I also showed that without systematic intervention, creativity does not develop by itself and as much. The results of the intervention are generally observed for all students in the class and in all subjects, as also found in the findings of the other teachers teaching the class.