Teologie și educație la "Dunărea de Jos"

Preotul şi preoţia în Biserica Ortodoxă Română, în timpul păstoririi Patriarhului Miron Cristea

Lucian Vasile Petroaia — Wed, 17 Dec 2025 11:48:24 +0200

The face and personality of Patriarch Miron are imprinted in the histo‑
ry of the Romanian Orthodox Church forever, through the work of church foundations
and constructions carried out by this hierarch, in the Romanian space completed by
the Unification of 1918, in the first part of the 20th century. These were times of esta‑
blishing the modern Romanian state on new foundations and times of consolidating
the Romanian Orthodox Church, which was then at the peak of notoriety and brilliance
by raising it to the rank of Patriarchate (1925).
For the smooth running of the new Romanian Patriarchate, as its first Primate,
Patriarch Miron was particularly concerned with the good education, the thorough organization and the dignity of the Romanian clergy. The Romanian priesthood had,
through its Patriarch at that time, a strong and inspired supporter, balanced and at‑
tentive to all the “seismic“ socio‑political, theological and cultural movements.
My study will attempt a synthetic presentation of the way in which Patriarch
Miron Cristea managed to make the Romanian priest an authentic patriot, a zealous
servant and an attentive shepherd of the faithful entrusted to him for guidance on the
path of salvation.

Slujire, rostire și dăruire misionară – borne existențiale ale Patriarhului Iustin Moisescu

Rafael Povîrnaru — Wed, 17 Dec 2025 12:30:21 +0200

This material aims to highlight one of the most important figures of the
Romanian Orthodox Church, Patriarch Iustin Moisescu.
Particularly concerned with the cultic experience of church life, the hierarch evoked
is characterized as a person constantly eager to know and deepen the teaching of faith
that springs both from the Holy Scriptures, to which he is deeply attached spiritually
and eager to reveal Christ in his life, as well as from the extensive understanding of the
values that spring from Holy Tradition.
The intellectual caliber of Romania’s fourth hierarch is also confirmed by his
efforts to bring the entire teachings of the Church to bear on the missionary work of
the Church, as well as to promote the main moral principles imposed by the teachings
of Christ, a reality highlighted throughout his entire discourse.

Cântarea psaltică în contextul înființării Patriarhiei Române: uniformizare, pastorație și educație

Matei Zaharia — Wed, 17 Dec 2025 12:35:10 +0200

The major historical events that took place in the first part of the 20th
century, such as the Great Union of 1918 and the elevation of the Romanian Orthodox
Church to the rank of Patriarchate, have considerably influenced the development
of Romanian ecclesiastical and social life on all levels. The personalities of our
Church have paid particular attention to its mission among the Romanian Orthodox
believers in all Romanian provinces, now united in a unitary state. Church music
could not remain outside these missionary and pastoral concerns of the Church, as
it is unanimously considered a considerable means of bringing the faithful closer to
the liturgical and spiritual life of Orthodox parish communities. The General Assembly
of the Church Singers of Romania sought to unite all Romanians through the singing
of the stranger, standardized within the Church, and implicitly, to strengthen the
national consciousness. The main voice of this Romanian ecclesiastical and cultural
movement was Professor Ion Popescu‑Pasărea, who tirelessly emphasized the value
and national character of our church singing, as well as its role as a bonding force
among the Orthodox faithful. The enthusiasm of those years was unique, the proposals
coming from the singers pursuing this goal of unity, but the social‑historical context,
often unfavorable to the development of common church music life, did not allow the
realization of this ideal. However, efforts towards uniformization and unification of
the church were echoed in the immediate aftermath of World War II, when Patriarch
Justinian Marina succeeded in implementing the strategy of uniformization of church
music and the practice of common singing.

Importanța mișcării isihaste „RUGUL APRINS“ în spiritualitatea ortodoxă și în cultura român

Mihail Stanciu — Wed, 17 Dec 2025 12:41:27 +0200

The Hesychast movement Rugul
Aprins (The Burning Bush) represents a model
of spiritual strengthening and resistance thro‑
ugh culture against atheistic-materialistic pro‑
paganda and the persecution of the totalitarian
communist regime in the post-war period. The
initiative of journalist Sandu Tudor (Alexandru
Teodorescu, who later became the monk Daniil) took the form of a series of meetings, presentati‑
ons, and debates between various clergy, monks, intellectuals, students, and laypeople organized
at the Antim Monastery in Bucharest between 1945 and 1948. Participants addressed spiritual topics such as the practice of unceasing prayer, the attainment of peace, the connection and difference between theological, artistic, and scientific modes of knowledge, and theology between contemplation and healing.
Uncomfortable for the communist authorities, the Hesychast movement Rugul
Aprins was outlawed in June 1948, the conferences were interrupted, and its clerical
members were scattered to various monasteries throughout the country, considering
such gatherings illegal and “hostile” to the social order. But the brutal repression of the movement in June 1958, when most of its members were arrested and sentenced to
long prison terms (some, such as Father Daniil – Sandu Tudor, dying in detention), was
a test of their professed faith in Jesus Christ the Savior and in eternal Christian values,
even in the face of violent persecution and humiliating mockery.
The Hesychast movement Rugul Aprins enriched its members in faith and conscience (both ecclesiastical and national), but also represented an environment of cultural emulation, with mystical experiences taking shape in many works of art (pictorial, musical, literary, poetic, philosophical, scientific) and inspiring generations of Christian intellectuals to this day

Sfântul Cuvios Mărturisitor Arsenie de la Prislop și revitalizarea gândirii patristice în teologia românească din secolul al XX-

Daniel Enea — Wed, 17 Dec 2025 12:45:42 +0200

The present work analyzes the contribution of the Saint Venerable
Confessor Arsenie of Prislop to the revitalization of patristic thought in Romanian
theology of the 20th century, in the context of the historical, social and ideological
challenges specific to the era. The study starts from the premise that the patristic
tradition, far from being a static corpus, is a living reality, capable of inspiring and
shaping both academic theological discourse and the spiritual life of believers. Through
an interdisciplinary analysis – historical, theological and pastoral – the fundamental
elements of the spirituality of Venerable Father Arsenie Boca are investigated, related
to the teaching of the Holy Fathers and to the context of communist repression. His role
as a confessor of the faith, the ability to transpose hesychast themes into contemporary
language and his influence on post‑war Christian life are highlighted. The paper argues
that the canonization in 2024 constitutes not only a recognition of his holiness, but also
a moment of reorientation of Romanian theology towards its patristic roots. The main
conclusion is that the life and work of Saint Arsenie represents a bridge between the
ancient tradition and the spiritual needs of today’s Christians, with major implications
for theology, catechesis and the mission of the Church in the 21st century.

COMUNICARE INTERPERSONALĂ ANCORATĂ ÎN MODELUL DESĂVÂRȘIT AL SFINTEI TREIMI – „STRUCTURA SUPREMEI IUBIRI“

Sorin Marinescu — Wed, 17 Dec 2025 12:56:34 +0200

In this paper, we have proposed to talk about interpersonal
communication, which can only be achieved on a foundation of love, which has as its
perfect model the Holy Trinity – “The Structure of Supreme Love”, because the human
person communicates with other people, whom he sees, understands as such, just as
he communicates with God the Father, through the Son Jesus Christ, under the grace
of the Holy Spirit. The complexity of the perspective on interpersonal communication,
from this perspective, increases, because each time, the reporting is not made to an
anonymous, outside of history interlocutor, equal to the one who communicates and in
whom the one who communicates is reflected as in a mirror.

Destinul post‑carceral al părintelui Ioan Iovan, în contextul recalibrării relațiilor Stat‑Biserică în perioada regimului Ce

Dragoș Ursu — Wed, 17 Dec 2025 13:11:21 +0200

Using memorialistic and documentary sources (files from the archive
of the former Securitate and the Department of Cults), the study aims to analyse the
anti‑Christian repressive policies of the communist regime in Romania in the context
the recalibration of the relations between the political power and the Orthodox Church,
throughout the 4 decades of communism. The starting point of the analysis comes from
the biography of priest Ioan Iovan (1922‑2008), one of the “exceptional” figures of
anti‑communist memory; he was the priest‑confessor of a monastery (Vladimirești,
Galați) that asserted itself as a centre of Christian resistance against communism. The
anti‑communist intransigence of priest Ioan Iovan, as well as his theological practices
brought him into conflict with the church authorities, who regarded him with suspicion,
precisely because his stance affected the fragile balance that the Church hierarchs
were trying to maintain in relationship with the state. Iovan was arrested in 1955 and
sentenced to forced labour for life, while the Vladimirești Monastery was abolished by
the regime. Throughout his detention, he continued to be the ferment of religious life in
the prisons he transited, strengthening the Christian dimension of the prisoners’ moral
resistance in prison. After his release from prison in 1964, he continued to perform
religious service clandestinely, keeping in touch with the former nuns of Vladimirești,
an activity that attracted reprisals from the regime, leading him to be imprisoned
for two more times during the 1970s, a time when the Ceaușescu regime claimed that Romania had no more political prisoners. In the end, he managed to be even be
reaccepted within monasticism, not without constant suspicion directed against him,
without the right to perform religious service, and being constantly tracked by the
Securitate until the fall of the communist regime.

DIMENSIUNEA MĂRTURISITOARE A RUGĂCIUNII ȘI ROLUL EI SOCIAL‑COMUNITAR ÎN SPAȚIUL ROMÂNESC AL SECOLULUI AL XX‑LEA. SFINȚII MĂRTURISITORI ORTODOCȘI ROMÂNI DIN SECOLUL AL XX‑LEA

Ovidiu Soare — Wed, 17 Dec 2025 13:39:16 +0200

The confessor saints and spiritual fathers from the communist period
are, for us today, spiritual, cultural, and moral models. They overcame the social
injustices of that time, which was dominated by ideologies that restricted faith, freedom
of expression, freedom of movement, and denied the dignity of the human person.
Thus, God ordained that the confessor saints be, for us today, a support and strength in
the face of all the injustices that have come and continue to come upon us.
The struggle they carried out each day is invaluable – a struggle to become
more prayerful and better toward their fellow human beings, whether friend or foe.
Forgiveness and Christian love for others were constants in their lives. They followed
what each prayer teaches us: kindness, forgiveness, Christian love, and humility. By
following all these, we may lose many social opportunities, but we gain salvation.
Today, more than ever, we need these holy and salvific models, because the danger
of losing our human dignity is everywhere, regardless of the society in which we live.
Even though we no longer live in a communist society, the danger of our dehumanization
is ever‑present. That is why we need the confessor saints, who teach us how to be truly
good‑hearted, forgiving, and patient people

Arta icoanei în epoca constantiniană – fundamentarea patristică a icoanei

Cristian Gagu — Wed, 17 Dec 2025 13:44:50 +0200

The freedom of expression of the Christian faith, acquired by the Church
following the edict of Mediolanum, from the year 313, favored the flourishing of church life
in all its aspects, including that of sacred art, therefore also of iconography. The one who
gave the impetus to this process was, without a doubt, the Holy Emperor Constantine the
Great himself. For their part, the Holy Fathers of the Church encouraged the representation
in icons of the martyrdom of the holy martyrs and provided, at the same time, the
arguments that contributed to the foundation of the presence and role of the icon in the
life of Christians and in that of the Church. Therefore, it is not surprising that, starting from
this period, a constant development of Christian sacred art followed in all the provinces
of the empire, both through the multiplication of iconographic themes, inspired either by
the universe of the imperial court, or by the martyrdom of the holy martyrs, or even by the
tradition pagan, as well as by using increasingly elaborate techniques. The present study
aims to follow the evolution of the older iconographic themes, to identify and shed light on
the new iconographic themes, their sources and also their concordance with the teaching
of faith synthesized and systematized by the Church during the ecumenical councils from
Nicaea (325), Constantinople (381), Ephesus (431) and Chalcedon (451), whose teaching
is transmitted through these iconographic themes.

Patruzeci de ani de Prolog

Vincentziu Pușcașu — Wed, 17 Dec 2025 13:50:05 +0200

A defining characteristic of 1980s Romanian art – excluding the
official artistic direction shaped by the ideological impositions of the Communist
Party – is its threefold praxeological manifestation. First, it reflects neo‑expressionist
influences and continues the artistic lineage of the 1970s generation. Second, it
reveals a strong interest in intermediality and postmodern experimentalism. Third,
it ebraces the neo‑Byzantine and spiritualist orientation exemplified by the Prolog
group. The Prolog collective made its debut with the 1985 exhibition Apple Flowers,
a moment that the theologian Dumitru Stăniloae described as “the beginning of
the penetration of the power and creative thought of the infinite God”. In this sense,
the group՚s approach represented not only a form of artistic subversion against the
interference of the official discourse in Romanian art, but also a sincere spiritualist
endeavor. The Prolog movement՚s commitment to a „humble gaze and craft skills“
(as A. Pleșu described it), and its reconciliation of ars and techne, have become
signature traits. Four decades after their debut at Căminul Artei, the group`s
trajectory offers a compelling case study for understanding the evolution and
development of contemporary Romanian art. This article explores the principles
and intellectual resources that led Prolog՚s key figures – Paul Gherasim, Constantin
Flondor, Sorin Dumitrescu and Horia Bernea – to reject the “formal libertinism” of
contemporary trends in favor of visual discipline, tradition, and the creative demands
rooted in post‑Byzantine spirituality. Using a deductive methodology, this research
examines the history of the group՚s exhibitions, catalogues the key moments of their
artistic discourse, and traces the crystallization of their iconographic vocabulary, highlighting the underlying mechanisms that grounded their practice in Orthodox
spirituality.

Eusebiu de Cezareea, arhitectul teologiei politice imperiale c

Dorin Gabriel Pandele — Wed, 17 Dec 2025 13:53:50 +0200

Eusebius of Caesarea emerges as a central figure in the formulation of
the imperial political‑theological ideology during the early Christian period. He ar‑
ticulated a vision of a providential alliance between the Church and the Roman em‑
pire, presenting the saint emperor Constantine as a divinely appointed ruler whose
reign fulfilled biblical prophecies. By rejecting chiliasm and advocating for a heavenly,
eternal kingdom rather than an earthly millennium, Eusebius departed from earlier
eschatological frameworks and redefined the theological significance of the Roman
Empire within Christian thought. His interpretation of the Pax Romana as a divine‑
ly orchestrated precondition for the dissemination of the Gospel further underscored
the empire’s role as an instrument of divine providence. Although some scholars have
critiqued Eusebius as a propagandist for Constantine, contemporary research under‑
scores his sophisticated role as a theologian and historian, committed to defending
the Christian faith and legitimizing the Church’s integration into imperial governance.
Eusebius’s fusion of theological and political paradigms not only shaped the Christian
imperial ideology of his Era, but also established a foundational framework for the
evolving dynamics between Church and state in subsequent centuries.

Contribuția Sfântului Simeon Noul Teolog în clarificarea dogmei Sfintei Treimi, după 650 de ani de la Crezul de la Ni

Costel Toma — Wed, 17 Dec 2025 13:58:25 +0200

The foundation of existence and the reality we live in is the Holy Trinity.
The world is a manifestation of the love of the Holy Trinity. Through the Son of God man knows the meaning of his existence and embraces the prospect and offer of eternal life
proposed by God. By rising from the dead, Jesus Christ proved his divinity and, after
preparing his apostles, revealed to them the goal and ideal of human life: a pure life, a
vine in love, in forgiveness, in peace, in prayer, in preparation for the endless joy of eternal
life near the Persons of the Holy Trinity, with the Father and the Son and the Holy Spirit,
the expression of the highest love that can exist. Therefore the love of the Holy Trinity is
a model that does not develop from small to large or from one person to two and then to
three. It is love that is so close that it is union, and it is three persons because love could
not be conceived in terms of the existence of one person. If the Persons of the Holy Trinity
are eternal, and the birth of the Son and the procession of the Holy Spirit are eternal,
from here we understand that in the Holy Trinity what is now is eternal. “Those that are
always united and always the same cannot be first or second to each other”

Intelectualitatea românească recentă și receptarea Sinodului de la Niceea (la 1.700 de ani diferență). Nașterea Europei și noua viziune asupra demnității umane

Teofil Tia — Wed, 17 Dec 2025 14:03:44 +0200

This article undertakes an inquiry into the positions adopted by
leading secular intellectuals of contemporary Romania, with the aim of elucidating
the specifically Romanian mode of engaging with an event that occurred seventeen
centuries ago. It foregrounds the assertion that the Council of Nicaea constituted the
embryonic moment of what would become modern Europe. Moreover, it advances a
fundamental thesis: that Europe was born through the affirmation of Transcendence,
not through its negation – as is increasingly characteristic of the present age

EXPERIENȚA ȘI DISCERNĂMÂNTUL PATRISTIC CU PRIVIRE LA BOALA PĂCATULUI

Leontin Popescu — Wed, 17 Dec 2025 14:14:15 +0200

By losing the sense of dependence on God, contemporary man inexorably
loses the sense of sin. In reality, the sense of God and the sense of sin are intimately
linked in consciousness, because only in the face of God does man discover and feel
himself a profound sinner and because only in the face of God the Father does man
realize that he has sinned, that is, that he has failed in the love of God, violating a law
that transcends him, which is not an invention and to which he must obey. This is why
the sense of God and the sense of sin stand together or fall together. It is clear that
when God is erased or absent from consciousness, sin is no longer felt as such: at most it
remains there as an obscure feeling of guilt, but not as sin, which necessarily implies an
explicit reference to God and to a transcendent and heteronomous law. The process of
secularization, at the same time as it affected man’s sense of God, also affected the sense
of sin. Unable to eliminate sin as easily as he eliminated God, because sin is too human
a reality to deny, man secularized it, reducing it to a feeling of guilt and, ultimately,
to a mental illness. This is also the reason why psychoanalysis and psychiatry have
taken the official place of confession and spiritual guidance for many. Many people
today feel truly good, free and happy in this secularized world, without God. They do
not live against God, they do not harbor resentment against faith or against believers.
They live in an atheism that is anything but a militant anti‑theism, they are irreligious,
true “gentlemen“; in their thoughts and in their lives God occupies no place. They are
splendid pagans, perhaps at the peak of their professional lives, and also excellent,
helpful and exemplary neighbors, but as far as God is concerned, there are no signs of
his presence in their minds and lives. In reality, the mystery of sin is revealed to man
only when he places himself before God: by looking and allowing himself to be looked at
the situations of his life from the point of view of his relationship with God.

Coordonate ale exegezei biblice la episcopul Teodoret al Cyrului

Gina Luminița Scarlat — Wed, 17 Dec 2025 14:18:51 +0200

Bishop Theodoret of Cyr stands out as an exegete of Holy Scripture, for
the accuracy of his interpretations, the thoroughness of his research into the versions of
translations of the biblical text compared to the Hebrew original, and his effort to probe
divine meanings. His method of working with the biblical text, in order to understand
its meanings is distinguished by hermeneutic openness and the valorization of the
Antiochian exegetical tradition.
This study is focused on highlighting specific coordinates of Bishop Theodoret’s
biblical exegesis and highlighting its spiritual objectives, in order to form the Christian
character, whose ultimate goal is likeness to God.

Timpul prielnic

Gheorghe Butuc — Wed, 17 Dec 2025 14:25:44 +0200

Time and space are dimensions created by God, distinguishing the
created from the uncreated, and simultaneously constituting the framework within
which creation progresses toward the fulfilment and perfection of the divine project.
For the human being, time and space are, as Father Dumitru Stăniloae sustains,
intervals between God’s call and man’s response.
Kairos designates the favourable moment / time / appointed liturgical moment.
According to Saint Paul, this appointed time corresponds to the Jewish feasts, and for
Christians, it is the time of the Church Feasts. Thus, the Feasts of the Church constitute
the sacred remembrance, the anamnesis and the direct liturgical actualization of the
time redeemed by Christ, who entered our temporal and spatial existence through the
Incarnation. The Feasts simultaneously as a call to vigilance and as an invitation to a
direct encounter of man with God, through Christ, who became temporal for our sake, so
that we may discipline and educate our beings to transcend the confines of fallen time,
in order to comprehend the dignity to which we have been summoned by our Creator.
From a theological standpoint, it is essential to recognize that liturgical time is
grounded in cosmic time as established by God ‑ not the reverse. The liturgical time
does not abolish or suspend cosmic time; rather, it transfigures it qualitatively. It has
the power to transform fallen time into redeemed time suffused with the presence of
the encounter between man and God, from whose memory the “history of eternity“ is
shaped.

Manuscrisul B. VII. 30 de la Biblioteca Națională din Torino, o Psaltire – Ceasolv

Nicolae Preda — Wed, 17 Dec 2025 14:33:22 +0200

Liturgical research today needs, more than ever, solid studies that come
to support and confirm the continuity, authenticity, and stability of the living liturgical
tradition of our Church. Therefore, any work that considers liturgical sources can only
enrich research.
The Taurinensis B. VII. 30 is, in my opinion, for the study of Liturgy in general, and
for the history and evolution of Byzantine church hymns in particular, clear evidence
of the continuity and stability of our worship structures and rites, since it contains
liturgical rites attested in the 8th and 9th centuries, which do not seem to have changed
much to this day. The codex contains fragments from the Psalms, from the Biblical
Songs (odes) and from various commentaries on the Psalms and Odes; fragments from
troparia and from the orders of certain Canonical Hours such as: Hour I, III, VI, IX,
Obednitsa, Great Compline and Midnight Office.
I therefore consider that a brief presentation of it at the Conference is an occasion
for real joy.

BISERICA „SFÂNTUL MARE MUCENIC ȘI TĂMĂDUITOR PANTELIMON“, DIN GALAȚI

Mihaela Denisia Liușnea — Wed, 17 Dec 2025 14:36:41 +0200

In this paper, we aimed to present some historical milestones of an
important religious building in Galați, dating from the second half of the 19th century,
built by the Bulgarian community of the city – the Church of Saint Great Martyr and
Healer Pantelimon, in Galați. Our approach also includes a brief presentation of the
Bulgarian community, present in the Danube city since the 17th-18th centuries, due
to commercial needs, which becomes more numerous with the 19th century, when it
is represented by members of the elites who emigrate from the Ottoman-dominated
space and integrate into the Romanian space easily, due to the common Orthodox
cultural background. Thus, young Bulgarians, eager to learn, to build careers, are also
those who, without forgetting their roots, fight either through the press or through
financial support, for Bulgaria's independence. We also mention here the Bulgarian
poet and revolutionary Hristo Botev. Also, the Bulgarian merchants Gheorghe Hagi
Ioan, Guşu Şiştovul, Nicola Puliev, the brothers Hristo and Evloghie Gheorghiev, as
well as Atanasie Gheorghiev, should be remembered for their contributions to the
development of the city. This is the context in which, in 1860, the construction of the
holy place began, with an important role played by the one who would also become the
priest of the Bulgarian church – Archimandrite Maxim Raicovici. Alongside him, there
was also a school for the children of the Bulgarian community, transferred from the
Church of St. Haralambie. The church is currently administered by the Archdiocese of
Lower Danube, under whose auspices a large restoration process began in 2024.

Religie, modernitate, sacralitate. O privire retrospectivă asupra pandemiei de COVID 19

Mirel Bănică — Wed, 17 Dec 2025 14:42:45 +0200

This article aims to analyze the way in which the Orthodox religion
and two of its most important ritual practices (Pilgrimage and Communion) were
perceived by society and reflected in the mass media during the COVID‑19 crisis. The
time that has passed since those events has allowed for a more measured and detached
approach to the facts, as well as a better understanding of what has remained active
from that period, such as, for example, the practice of conducting liturgical services
outdoors in some parishes.

INFLUENȚA GREACĂ ÎN SISTEMUL DE EDUCAŢIE DIN ŢARA ROMÂNEASCĂ LA SFÂRȘITUL SECOLULUI AL XVII‑LEA ȘI ÎNCEPUTUL SECOLULUI AL XVIII‑LEA

Cristian Ștefan Liușnea — Wed, 17 Dec 2025 14:48:57 +0200

In this paper, we wish to contribute to the understanding of the presence
of personalities of Greek origin in the Romanian Orthodox cultural space, during the
17th and 18th centuries, and the important role they played, in many fields, one of
which being education. It is interesting, we believe, that whether they, were hierarchs
(Bishop Mitrofan), teachers (Sevastos Kimenites, Neofit Pathelaros, Marcu Porfiropol
the Cypriot etc.), physicians (Ioan Molybdos Comnenul, Iacob Pylarino, Pantaleon
Caliarchi etc.), artists (the painter Constantinos), or diplomats, they defended the
interests of the Romanian Country. Additionally, they influenced the models they
understood and brought with them into the Romanian space from the places where
they themselves had been formed, such as: Trebizond, Crete, Venice, Bologna, Padua,
Rome, Constantinople, Vienna, Halle, Leipzig, Frankfurt, Paris, Kiev, Moscow, etc.The
motivations for this were multiple, but we believe that the foundation was the solidarity
of those who were aware of belonging to the same Christian space, whose boundaries
transcend, through culture, the political space. Additionally, it was certainly the desire
to carry forward the spiritual legitimacy of the Byzantine Empire and its capital
through the Patriarchate of Constantinople, as a cultural-spiritual resistance against
Ottoman, Muslim, pagan domination.

Teologie și educație la Dunărea de Jos, vol. 22, Editura Arhiepisco‑ piei Dunării de Jos, Galați, 2025

Mihaela Adina Vasile — Wed, 17 Dec 2025 14:53:07 +0200

Lucrarea de față, Teologie și educație la Dunărea de Jos, fascicula univeritară științifică a Departa‑
mentului de Teologie al Facultății de Istorie, Filosofie și Teologie din cadrul Universității “Dunărea de Jos“ din Galați, ajunsă la volumul al 22‑lea, se deschide asemenea unei candele aprinse înaintea lui Hristos – Doctorul sufletelor și al trupurilor –, aducând laolaltă glasurile unor ierarhi, profesori, părinți duhovnicești și cercetători, care, prin cuvântul lor cheamă la vindecare sufletească și trupească, la înțelepciune și la slujire jertfelnică.

Cuprins

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