DIN TEMNITE SPRE SINAXARE PDF

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Published on Oct View 93 Download 0. Visiming ecumenics in the 21st century – Dublin iunie Un demers mpotriva pervertirii timpului Simbolul niceo-constantinopolitan n condiia postmodernismului RUSU, Raionalitatea teologic i filosofia tiinei o interogare hermeneutic radical The Undifferentiated Absolute in Advaita Vednta Alexandru Surdu, Izvoare de filosofie romneasc Pr.

Nicu Gavrilu, Mama protilor e mereu gravid. Sociologia patologiilor cotidiene, Drd. Intercultural Theology and Interreligious studies Dublin, June, ale crei lucrri s-au desfurat n patru secii: Naming and Thinking God in Europe Today; 2. From World Mission to Interreligious Witness; 3.

Dialogues of Religious i 4. Fluid Religious and New Modernity, n perioada iunie Din partea Facultii de Teologie a Universitii Ovidius din Constana la aceast ntrunire ecumenic au participat: Vasile Nechita, profesor de Misiologie i Ecumenism, Domnul profesor Rzvan Ionescu, doctoranzi, masteranzi i studeni; nalt Preasfinitul Teodosie a susinut referatul n cadrul seciei nti Romanian Orthodox Spirituality and Ecumenical Dialogiar Preacucernicul Printe profesor Vasile Nechita n cadrul celei de a doua secii Edinburgh Dintre referatele susinute n cele patru grupe amintim: Dissent, Witness and Public Theology au fost refereni: Participanii la aceast ntrunire, n cadrul discuiilor pe grup i particulare, au putut lega prietenii, identifica noi teme de discuie i prioriti n mrturisirea lui Hristos astzi, precum i a proiecta noi ntlniri de acest gen n cadrul instituiilor de nvmnt teologic, al departamentelor specializate n susinerea dialogului intercretin i interreligios sau al organismelor locale, zonale sau regionale preocupate de asemenea dezbateri privind locul Teologiei n spaiul public i oportunitile pe care le ofer diferitele medii interculturale, cum este cazul Dobrogei n care pot fi gsite deopotriv o reprezentativ diversitate religioas precum i o multietnicitate, caracterizate prin colaborare i convieuire panic de secole.

Ct privete pe doctoranzii, masteranzii i studenii facultii noastre care au luat parte la aceast ntrunire ecumenic, precum i la un trend, desfurat ntre 14 i 25 iuniesub egida Trinity College Dublin, putem afirma c a fost n primul rnd o benefic ntlnire cu tineri aparinnd altor Biserici cretine, cu care au legat prietenii; roadele acestora se vor vedea n decursul anilor ce vor urma.

Bine ati venit ! | Sfânta Maria

Sperm c aceste prime contacte s fie continuate i de altele, nct ele s devin o constant a slujirii noastre. Dintre temele abordate de refereni sau dezbtute n cadrul discuiilor pe grupe merit a fi amintite: Chiar i o simpl lectur a titlurilor acestor referate poate covinge pe oricine de seriozitatea cu care a fost abordat complexa problematic legat de dialogul interreligios i intercretin n contextul postmodernismului i al globalizrii.

Nu cred c ar fi o exagerare dac a afirma c pentru toi cei care am plecat din prile dobrogene n cea mai vestic ar a Uniunii Europene – acest pelerinaj s-a desfurat sub binecuvntata ocrotire a celor doi sfini ai Bisericii lui Hristos, deopotriv rugtori i misionari, care au fost aproape contemporani: Sfntul Ioan Cassian i Sfntul Patrick; dac sfntul dobrogean fcea apel la trezvie, la pzirea fiecrui cretin de a nu cdea n cursa vrjmaului i la cultivarea discernmntului duhovnicesc, cunoscut i sub numele de dreapta socotin, lumintorul Irlandei n frumoasa rugciune numit i Platoa chema pe orice cretin s se angajeze cu toat fiina n slujirea fr ezitare i cu mult bucurie a Evangheliei lui Hristos.

Amintind de mrturisirea patronului Irlandei pe ct de limpede pe att de emoionant: Domnul mi-a dat darul inestimabil de a readuce la viaa n El multe popoare, prin opera mea, i de a-i conduce la plintatea vieii cretine; dac Domnul mi-a fcut acest mare dar doresc s-mi consacru toate puterile mele pentru aceast cauz att de actual pentru zilele noastre, nu putem s nu fim micai de zelul su misionar i s nu ne impropriem ca pe un crez misionar cel puin urmtorul pasaj din Lorica sa, cum se mai cheam amintita rugciune: Aducem pe aceast cale mulumiri Domnilor Norbert Hintersteiner i Peter Admirand pentru ntreaga solicitudine artat, att nainte ct i pe parcursul ntrunirii; deopotriv, i pentru interesul i aprecierile privind contribuia delegaiei noastre, asigurndu-i de aleasa noastr consideraie i preuire, precum i de continua sporire din partea noastr a eforturilor de susinere a dialogului intercretin i interreligios, pentru a fi Ambasadors of Intercultural Theology and Interreligious Studies.

Nu mai puin se cuvine a aduce clduroase mulumiri i prinilor ortodoci romni de la Biserica romneasc din Dublinprecum i credincioilor mpreun cu care ne-am rugat; n mod deosebit, familiei Printelui Godffrey ODonnell, pentru dragostea pe care o are fa de Ortodoxia romneasc.

Cuvintele i gesturile tuturor celor cu care am mprtit bucuria de a aduce mpreun laud lui Dumnezeu ne vor rmne vii n suflete, pentru c i ele fac parte din experiena duhovniceasc pe care ne-a prilejuit-o periplul spriritual n locurile pe care vechii greci le considerau a fi mult-cutatele cmpii Elisee Srbtoarea Sfntului Patrick, 17 martie Drd.

It is a well known fact by all the historians that the Romanian nation was born as a Christian one. The symbiosis between the unity of faith and the unity of nation constitute a permanent characteristic of the Romanian people, and it is precisely for this reason that, from the historical temnitr of the Romanian people until today, the ethnical characteristic was identical with the religious one.

Thus, the Orthodoxy and the Romanian spirit represented two indestructible and indivisible characteristics of the Romanian people. This reality can be noticed both within the frame of historic data and of the natural development dln this nation, and, particularly, in the literary works which refer to the Romanian people.

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In these novels, short stories or poems, the Romanian individual is presented as the faithful man who Christianizes the space and the social and historic context in which he carries on his existence. In the life of the Romanian, God is presented as a personal, alive, and protective reality.

He is part and parcel of the social program of the Romanian, di is close to him in all the moments of his life. While noticing these realities which speak of a profound sensibility and seriousness of ontological religiosity of the Romanian individual, Father Dumitru Stniloae has elaborated on it dij a unique chapter of his book, Sinaaxare Orthodox Dogmatic Theology, called: The knowledge of God under the concrete circumstances of life.

Thus, in the inhabitants of his village he sees clear examples of theologians who, by their behavior, life, prayers and discussions bring God down in their midst and live according to His will. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. Instutului Biblic i de Misiune al B. God is known by each faithful in His providential action by which he is led in the particular circumstances of his life, sometimes by being presented with some goods, at other times by being pedagogically deprived of them It is an exciting, oppresive, afflicting, joyful temnkte which awakens spee our being the responsibility and warms up the prayer, and makes our being to get closer to God.

In it, our being experiences practically the goodness, the power, the justice, and the wisdom of God, His attentive care towards us, Gods special plan with it.

In this relationship, the human being is sinaxaare a relationship of particular intimacy with God as the supreme Person Ibidem, pp.

Din Temnite Spre Sinaxare.pdf

temnitee As the great Romanian poet, Mihai Eminescu, said, the Romanian people has defended its poverty, its needs and its nation in the hope of the Cross and with the joy of Christs Resurrection. All the time, in front of the armies and of the soldiers, who were going to lay down their lives to defend their mother-country and their ancestors faith, to complete again the nation, for our dignity and liberty, as these heroes are remembered at each Divine Liturgy during the moment of Great Entrance with the honorable Gifts2 were found the priests with the sign of the Cross, and this truth is confessed by the national Anthem of Romania, also.

All of these facts and sensible realities of the Romanian peoples being help us understand that there is no delimitation between the faith and nation. The symbiosis between the ethnic and the religious or between Orthodoxy and Romanian spirit does represent the unique status of the Romanian people in the space of the new Europe. The Romanian spirit is a synthesis between the definite and the indefinite, spte equilibrium and impulsiveness. By his nature, the Romanian faithful is calm, meditative, sinaxaee and poised.

This equilibrium becomes a pillar of conscience and of the will and generates self-control which brings about the spiritual progress. A Christian reigning prince, Neagoe Basarab, teaches his son to be temperate and poised: For the wise gentleman, all of his thoughts and reckonings are just. Since the mind stays in the just sinaaxre body as the flag stays in the midst of war, and all the army looks for the flag Temnitw Romanian man knows that equilibrium is tantamount to reasonableness and to an existential normalcy lived in community through communion, which inhibits the instinct and increases the love for temite, and which sprr somehow in spree with the impassioned love which stems from individualism.

In the context of love the Orthodox conscience is characterized by: These coordinates are the measure of the spiritual authenticity in the Romanian Orthodox Spirituality and have the focusing on Christ, the ideal of holiness, the repentance, the prayer, and the community spirit as distinctive garments.

From a Christ-centered point of view, we have to point out that the dimensions of the Romanian Orthodox Spirituality are totally internal. The Holy Communion is a reference system for the religious life of the Romanian individual, the flight towards God means deification, and because of this the essential traits of the Eastern spirituality have both an apofatic and a dynamic character in the ceaseless ascent towards Dinn.

The holiness experienced by the Romanian faithful is based on sensibility, seriousness, and humility.

What seems paradoxical for some and normal for others, for the Romanian Spirituality is the fact that the history wrote down some moments when the Romanian individuals love and magnanimity were not limited by frontiers. Thus, the conquerors were treated with gifts and with the choicest sprr, and in so doing they were fulfilling the Saviors word, Who says: Love your enemies, bless those who curse you, do good to those who hate you, dpre pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good and sends rain on the just and on the unjust Matthew 5: This is 2 Liturghier, Ed.

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Yet, while speaking of the Romanians holiness and sanctification, we have to emphasize that they are part and parcel of the Romanian Orthodox souls structure.

For instance, in the East it is the people, and not the ecclesiastical authority, who first feels the holiness, in other words, the official canonization is only a confirmation of the canonization by the Christian sunaxare the diin veneration brought to the one who has fallen asleep.

In our Eastern spirituality the repentance does not destroy the man; on the contrary, it proposes the psycho-physical integrity of the dispassionate one and not his decomposition into non-being. Our Eastern Orthodox spirituality does not know such excesses as those from Syria and Egypt. The meaning of repentance is to come back to what is proper to the nature.

God – Revista ARMONIA – Saltmin Media

From this theological perspective we may assert that the Orthodox Spirituality has helped the Romanian believer to cultivate his poetic and mystical sensibility in the spirit of the authentic values of the Holy Scripture.

The veracity of this assertion is based on the genuine Christianity preached by the holy Apostle Andrew who persuaded the Romanian people to take seriously its destiny and its historic responsibility.

At all time, the preaching of holy Apostle Andrew, has led, and is still mystically leading, similar hemnite a divine echo, the Romanian peoples destiny; it is for this reason that he was chosen as the Romanias protector saint, thus guaranteeing the identity between the Orthodoxy of our times faith and the Apostolic Orthodoxy of his time. It is the same type of veritable and popular Christianity which was lived by the Apostles, by the temnits and by the faithful of the first Christian centuries.

It was said that Romania is three centuries behind the Occident. In a way, this is true. We have not had an extremely great number of men of culture; yet we have had some. Even if they have gone to schools in the Occident, they have known how to overlap the Romanian realities with a culture and a faith which have led to the preservation of both the national and the faith identity.

We have not had, and do not have with one single exception to offer opulent buildings and knightly ranks; yet we have known how to stay close to the nations sufferings, by promoting the social apostleship, as a fulfillment of the divine word: If someone says, I love God, and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?

We love God and we love the land which was given to us by God. In fact, the Romanian land is part and parcel of the Romanian individual, and vice versa. This unity has given birth to martyrs since the watchwind from Oituz in sounded like this: No trespassing on this place! The Romanian people have not lived to philosophize. They have known how to defend themselves with the sword in sinaaxare hands against the Ottoman invasion, and thus became the watchmen of Europe.

In this context, they have come into a much more intimate contact with the truth of faith, and te,nite with God. For the Romanian individual, the experiencing of faith and not the theological systematization is of a vital importance.

The Romanians talent, to have been born as a poet, brings him closer to Gods Mystery.

The trust in God is so great that the usual response offered in various circumstances is: If God so wills. No, that is not the question of resignation or of the flight from responsibility; the matter is rather of acceptance, of respect and unconditionally accomplishing the divine will, since God loves His children and does not wish them any evil thing.

Another reference characteristic of the Romanian Orthodox spirituality refers to the quality of being predisposed to sacrifice. The sacrifice is a Christian quality of the Romanian people, and this tribute has been constantly paid throughout the history; a testimony in this sense are the martyrly lives of the Romanian reigning princes, of the clergy, of the soldiers, of the intellectuals or of the peasants, who have rather preferred to die than to betray their faith and nation, and by whose blood, the history of our mother-country and of our ancient Church has been written.

Another aspect of the sacrifice is the one of exceeding oneself. The legend of the Arge Monastery renders manifest the life as a sacrifice, its altar being found in the Church. The monastery could not be built excepting through a human sacrifice. The master Manole had to sacrifice his wife, and he did not hesitate to do this thing.

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