Dumitru A . VANCA | Universitatea "1 Decembrie 1918" Alba Iulia (original) (raw)
Books by Dumitru A . VANCA
International Journal of Theology, Philosophy and Science, 2019
In marked contrast to the orthodox theology and practice of worshiping holyicons, as taught by th... more In marked contrast to the orthodox theology and practice of worshiping holyicons, as taught by the Church as a result of the iconoclastic debate in8thcentury (Nicaea, 787), Romanian Christians attitudes and practices todayare not only erroneous, but sometimes even contradict the decisions andteaching of the Holy Fathers. These deviations also have affected the currentlypractice of worshiping. For example, the Euchologion endorsed for theRomanian Church today stipulates that icons are blessed in a liturgicalservice (I think can be used both words; during , but also through), althoughthis was rejected by the Fathers and by usual customs of the 8th century.Another misunderstanding of the Tradition spirit in the official worship of theChurch are irregularities in Christians’ private life of faith. Various practiceshere seem to reflect ideas which are not in line with the doctrine of theOrthodox Church. For example, many faithful place the icons in their homesto hinge on the dimensions of the wall and not always on the east side walls ofthe house. Sometimes they arrange icons in a way that makes it impossible totouch and kiss them, thus deviating from what the most important Fathers whodefended the worship of icons have prescribed. Sometimes the faithfulintermingle family pictures with their icons, thus misleading onlookers tostipulate a misplaced “holiness” for such family members.
Litere vii. Tiparul în Biserica Ortodoxă Română - între misiune şi necesitate, 2016
După o trecere în revistă a celor mai importante tipărituri româneşti din perioada de început a t... more După o trecere în revistă a celor mai importante tipărituri româneşti din perioada de început a tipografiei din Bălgrad (Alba Iulia) este relifată importanţa tipăriturilor din a doua jumătate a secoluului al XVII-lea la fixarea formularelor liturgice româneşti, în special cele ale lui Ioan Zoba din Vinţ.
Altarul Reîntregirii, 2014
Credință -Unitate -Națiune Simpozion teologic internațional (Deva, 19-20 octombrie 2018, 2018
Getting Eucharistic Bread at Holy Liturgy: between dignity and humbleness. Defending the proper u... more Getting Eucharistic Bread at Holy Liturgy: between dignity and humbleness. Defending the proper understanding of the theological meaning of a liturgical gesture. Starting from some changings of rubrics in the last edition of the Liturgikon (2012), concerning the formal gesture of receiving Communion, this study evokes the historical evolution of an old Byzantine liturgical principle: liturgical humbleness. Based on an earlier study of the liturgist Robert Taft, our liturgical reflections on the lines of the romanian Liturgy reminds those people eager to know better the history of the Liturgy, that each of the liturgical gestures are grounded on solid arguments, even though today we have forgotten the logic behind them; and, once again even we should know better the past, but we cannot live into that past.
Paradigme liturgice în sec. 17 Ioan Zoba din Vinţ şi evoluţia liturghiei româneşti, 2016
Liturgical paradigms in the 17th century. Ioan Zoba from Vinţ and the evolution of Romanian litur... more Liturgical paradigms in the 17th century. Ioan Zoba from Vinţ and the evolution of Romanian liturgy [Reintregirea Publishing House, 2016]
The main part of this work is dedicated to the archpriest Ioan Zoba from Vinţ (nearby Alba Iulia, Roumania), the most important cultural and ecclesiastic Romanian figure of the second part of the 17th century in Transylvania. In a time when the Romanian orthodox hierarchy was strongly against vernacular language, he published in Romanian some of the most important books used by the orthodox priests: Molităvnic [Euchologion] together with six funeral sermons models (1689); Rânduiala diaconstvelor [Sunday office] (1687); Cărare pe scurt spre fapte bune-îndreptătoare [Short path to the good deeds] (1685); Sicriul de aur [The Golden coffin], 15 funeral homiletic models (1683); Ceasloveţ [Horologion] (1686). So, his pioneering work contributed to the replacement of church Slavonic by the Romanian language.
Accused by Romanian historians that he was an obedient ecclesiastic leader to the dominant Protestant Church (Calvinistic), his books followed the stigmatic of its creator; was told there are "infested" with protestant "poisoned" ideas. In order to provide a theological rehabilitation, by rejecting unsubstantiated accusations of filo-Calvinism and protestant contamination of his works, we offered a detailed analysis of his books proving his clean orthodox doctrine...
His books with an accurate byzantine 'cursus' and doctrine are also reviled by the fact that some parts of his books are found in the Euchologion of Bishop Mitrofan (Buzău, 1690) and in the Great Euchologion of bishop Antim Ivireanul (Râmnicu Vâlcea, 1706).
Conference Presentations by Dumitru A . VANCA
ISSTA 2018: Centenarul unirii românilor şi Europa de astăzi. Religie şi geopolitica, 2018
#The antecedents of the unity of the Romanians. The contribution of the Alba Iulia liturgical boo... more #The antecedents of the unity of the Romanians. The contribution of the Alba Iulia liturgical books for the establishment of the Romanian language: Ioan Zoba's Euchologion and Antim Ivirean's Euchologion.#
The unity of the Romanians regions was possible especially because the largely majority of them was spoking the same language and shared the same faith: Christianity in the Eastern tradition.
These two elements were closely linked; in fact, the Romanian culture until the 18th century was eminently religious. In the process of forming the Romanian literary language, as demonstrated by a number of linguists, the most important role was the process of multiplication and spread everywhere the liturgical books in the walachian versions of Antim Ivireanul. Once adopted in the three Romanian Lands, the Romanian Church was imposed everywhere, including all the domains of cultural and social life.
Our study demonstrates that the liturgical books printed by Ioan Zoba in Alba Iulia at the end of 17th century, especially the Euchologion (1689), must be taken into account in the evaluation of the liturgical formularies used by Antim Ivirean in his editions of Râmnic (1706) and Bucharest (1713).
European Journal of Science and Theology, 2013
The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spre... more The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spread in Transylvania through Hungarian and German ethnic groups. The theological confrontations here led to confessional separation and political struggles, each group trying to increase their number attracting Romanians, who were Orthodox. Hence, Calvinist Transylvanian leaders suggested an insidious cultural proselytism, through the Orthodox service books, which they asked to be translated into Romanian-one of the important ideas of the Reformation. Thus, against the Orthodox traditionalist current, and even against the ecclesiastic hierarchy, during the 16 th-17 th century has been initiated the substitution of Slavonic with Romanian spoken language in liturgical ministration. In this work archpriest Ioan Zoba from Vinţ (a village near Alba-Iulia, Romania) had a considerable contribution. This study is an attempt of moral rehabilitation of Ioan Zoba who was unfairly accused by some important Romanian historians of adherence to the Calvinistic doctrine (part of 16 th and 17 th centuries the religion of the political power in Transylvania was Calvinist).
Altarul Reintregirii Journal, 2011
Papers by Dumitru A . VANCA
Zenodo (CERN European Organization for Nuclear Research), Mar 14, 2022
Changing Paradigms: Ethics and Liturgical Freedom in a Time of Pandemic Most people would agree t... more Changing Paradigms: Ethics and Liturgical Freedom in a Time of Pandemic Most people would agree that the Covid-19 pandemic turned the world upside down, causing irreversible mutations and transformations. World governments have been forced to put in place new laws in order to limit the spread of SARS-CoV-2. Due to restrictions and limitations, the economic, cultural, educational, and social systems took on the challenge of finding new ways of expression. ese effects were also felt by the various denominations in Romania. ey were forced to close their houses of prayer or to find new ways of fulfilling their mission. In this context, the Romanian Orthodox Church was strongly affected by governmental restrictions interfering with its liturgical practices. e Government gave up its position of neutrality and intervened proactively in liturgical practices that define the identity of the Romanian Orthodox Church. Regardless of its ethical implications, the legislative interventionism of the Government in the liturgical practices of the Romanian Orthodox Church led to irritation and a variety of reactions, the only reality one can notice being that the leadership of the Church has neither the courage to adopt new solution, nor the decisiveness to confront the State, both directions being mere individual initiatives. e ethical solutions we propose to the most controversial liturgical problems-the common Communion Spoon and the live broadcast of the Liturgy-are: (1) strengthening the liturgical catechesis in order to raise the awareness of the believers; (2) audacity to identify new solutions, as Communion is a method, not a doctrine (but the solution must be communal and hierarchical); (3) the use of means of communication such as Facebook and WhatsApp led to the emergence of virtual communities, which the Orthodox Church could use in order to strengthen its parish churches.
The ministry of the Sacrament of Holy Unction acts upon the human being on the body as well as on... more The ministry of the Sacrament of Holy Unction acts upon the human being on the body as well as on the soul. "The effi ciency" of the ministry of the Sacrament depends on the action of the divine grace invoked during it. Even the modern integrated medicine follows this model trying to restore man's health both physically and spiritually. The present study aims at dealing on one hand with the ministry of this Sacrament upon the Christian tried by disease, and on the other hand, with the communitarian aspect of this ministry, seen as a unity and communion in prayer, of the whole community/parish.
Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian ... more Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian Church has always sought her place in the history of Eastern liturgical tradition. Despite breathing the troubled air of Balkan politics, amid unfriendly imperial Powers, Romania sought to keep the flame of Orthodoxy alive even in the winds of the Reformation, the expansion of Rome, and the restraint of foreign hierarchs. The Romanian liturgy found a sufficiently clear and precise translation to express the truths of faith reserved only to the most sacred language. Even the Theodosius moment (1680) was only an intermezzo, which could not restrain the enthusiasm of translating and perfecting the Romanian liturgical language that had been started by deacon Coresi and polished by Metropolitans Simion Ştefan, Dosoftei and Antim Ivireanul. Beginning in the 16 th century, Romanian liturgical practices evolved and adapted to local and contemporary realities. Even if 120 Dumitru A. Vanca practices were not fully homogenous in language or liturgical structure, the Romanian Hieratikon carefully followed its own course. In the present study, I identify the evolution of the Prothesis in the Romanian Hieratikons in the 16 th-18 th centuries, highlighting additions or adjustments in the rubrics and prayers.
Altarul reîntregirii, 2014
Suffering is part of human existence; this is the reason why Christ and the Church could not rema... more Suffering is part of human existence; this is the reason why Christ and the Church could not remain indifferent to pain. In His work, Christthe Physician of souls and bodieswas preoccupied with alleviating suffering after eliminating the root of evilsin. Following the same approach, the Church is preoccupied with alleviating pain and offers the faithful liturgical services, which were formed through the centuries, to address suffering. Certainly, the most known service is Holy Unction, but since originally this service extended over a week, other liturgical practices and more simple prayers have been elaborated to be used in case of spiritual or physical illness. The Church even addressed situations of prolonged agony, not through active or passive involvement of the community (a thorny issue in the case of euthanasia), but by invoking God"s mercy. However, the text for this particular service is pessimistic, if not barbarous. As a result, priests tend either to read only part of the text or otherwise to adapt it. Adjustments to this text are necessary.
The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spre... more The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spread in Transylvania through Hungarian and German ethnic groups. The theological confrontations here led to confessional separation and political struggles, each group trying to increase their number attracting Romanians, who were Orthodox. Hence, Calvinist Transylvanian leaders suggested an insidious cultural proselytism, through the Orthodox service books, which they asked to be translated into Romanian one of the important ideas of the Reformation. Thus, against the Orthodox traditionalist current, and even against the ecclesiastic hierarchy, during the 16 th -17 th century has been initiated the substitution of Slavonic with Romanian spoken language in liturgical ministration. In this work archpriest Ioan Zoba from Vinţ (a village near Alba-Iulia, Romania) had a considerable contribution. This study is an attempt of moral rehabilitation of Ioan Zoba who was unfairly accused by some imp...
Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian ... more Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian Church has always sought her place in the history of Eastern liturgical tradition. Despite breathing the troubled air of Balkan politics, amid unfriendly imperial Powers, Romania sought to keep the flame of Orthodoxy alive even in the winds of the Reformation, the expansion of Rome, and the restraint of foreign hierarchs. The Romanian liturgy found a sufficiently clear and precise translation to express the truths of faith reserved only to the most sacred language. Even the Theodosius moment (1680) was only an intermezzo, which could not restrain the enthusiasm of translating and perfecting the Romanian liturgical language that had been started by deacon Coresi and polished by Metropolitans Simion Ştefan, Dosoftei and Antim Ivireanul. Beginning in the 16 th century, Romanian liturgical practices evolved and adapted to local and contemporary realities. Even if
Suffering is part of human existence; this is the reason why Christ and the Church could not rema... more Suffering is part of human existence; this is the reason why Christ and the Church could not remain indifferent to pain. In His work, Christ – the Physician of souls and bodies – was preoccupied with alleviating suffering after eliminating the root of evil – sin. Following the same approach, the Church is preoccupied with alleviating pain and offers the faithful liturgical services, which were formed through the centuries, to address suffering. Certainly, the most known service is Holy Unction, but since originally this service extended over a week, other liturgical practices and more simple prayers have been elaborated to be used in case of spiritual or physical illness. The Church even addressed situations of prolonged agony, not through active or passive involvement of the community (a thorny issue in the case of euthanasia), but by invoking God‟s mercy. However, the text for this particular service is pessimistic, if not barbarous. As a result, priests tend either to read only p...
It is beyond doubt that Constantine the Great‟s ascension onto the stage of history radically cha... more It is beyond doubt that Constantine the Great‟s ascension onto the stage of history radically changed the life of the Roman Empire. The administrative, political and military measures initiated by Diocletian and continued by the ambitious emperor transformed not just the immense empire, but also the life of the Church. The Church came triumphantly out of the catacombs, and the new legal framework, favourable to Christians, determined significant mutations not only in the public life of the Church, but also in its inner dynamics. From small, hidden communities, with services enacted in private homes, the Church becomes shortly one of the main religions in the Empire. Under Constantine and his successors, the Church launches extensive construction programmes, the cult acquires a strong ceremonial stamp with ever more sumptuous services, Christians are promoted to public positions, bishops are granted civil and political honours and distinctions. Starting from these historical realitie...
Suffering is part of human existence; this is the reason why Christ and the Church could not rema... more Suffering is part of human existence; this is the reason why Christ and the Church could not remain indifferent to pain. In His work, Christ – the Physician of souls and bodies – was preoccupied with alleviating suffering after eliminating the root of evil – sin. Following the same approach, the Church is preoccupied with alleviating pain and offers the faithful liturgical services, which were formed through the centuries, to address suffering. Certainly, the most known service is Holy Unction, but since originally this service extended over a week, other liturgical practices and more simple prayers have been elaborated to be used in case of spiritual or physical illness. The Church even addressed situations of prolonged agony, not through active or passive involvement of the community (a thorny issue in the case of euthanasia), but by invoking God‟s mercy. However, the text for this particular service is pessimistic, if not barbarous. As a result, priests tend either to read only p...
Altarul Reîntregirii, 2015
The aim o f this study is to assess whether there are conceptual or religious conflicts between t... more The aim o f this study is to assess whether there are conceptual or religious conflicts between the "digital liturgy" and the "live liturgy" and, if so, whether such conflicts can be resolved. The development of new media technologies (e.g. radio, TV, internet) enables online transmission of religious services. However, their use requires careful assessment and delineation o f guidelines for the use of tele-liturgical services in the personal lives o f believers. Which aspects o f the liturgical act can be tele-transmitted? What should be the goals for its use? The Church should address these questions. We must take into account that participating in the Liturgy does not mean just listening to the service, but also partaking in the Eucharistic Christ, and communion with the community members. However, such tele-transmitted services may help to address the pastoral needs o f the faithful who cannot come to church due to serious illness. Finally, my analysis provides some pastoral answers and solutions to the problems raised by this conflict between new technological challenges and Church tradition.
International Journal of Theology, Philosophy and Science, 2019
In marked contrast to the orthodox theology and practice of worshiping holyicons, as taught by th... more In marked contrast to the orthodox theology and practice of worshiping holyicons, as taught by the Church as a result of the iconoclastic debate in8thcentury (Nicaea, 787), Romanian Christians attitudes and practices todayare not only erroneous, but sometimes even contradict the decisions andteaching of the Holy Fathers. These deviations also have affected the currentlypractice of worshiping. For example, the Euchologion endorsed for theRomanian Church today stipulates that icons are blessed in a liturgicalservice (I think can be used both words; during , but also through), althoughthis was rejected by the Fathers and by usual customs of the 8th century.Another misunderstanding of the Tradition spirit in the official worship of theChurch are irregularities in Christians’ private life of faith. Various practiceshere seem to reflect ideas which are not in line with the doctrine of theOrthodox Church. For example, many faithful place the icons in their homesto hinge on the dimensions of the wall and not always on the east side walls ofthe house. Sometimes they arrange icons in a way that makes it impossible totouch and kiss them, thus deviating from what the most important Fathers whodefended the worship of icons have prescribed. Sometimes the faithfulintermingle family pictures with their icons, thus misleading onlookers tostipulate a misplaced “holiness” for such family members.
Litere vii. Tiparul în Biserica Ortodoxă Română - între misiune şi necesitate, 2016
După o trecere în revistă a celor mai importante tipărituri româneşti din perioada de început a t... more După o trecere în revistă a celor mai importante tipărituri româneşti din perioada de început a tipografiei din Bălgrad (Alba Iulia) este relifată importanţa tipăriturilor din a doua jumătate a secoluului al XVII-lea la fixarea formularelor liturgice româneşti, în special cele ale lui Ioan Zoba din Vinţ.
Altarul Reîntregirii, 2014
Credință -Unitate -Națiune Simpozion teologic internațional (Deva, 19-20 octombrie 2018, 2018
Getting Eucharistic Bread at Holy Liturgy: between dignity and humbleness. Defending the proper u... more Getting Eucharistic Bread at Holy Liturgy: between dignity and humbleness. Defending the proper understanding of the theological meaning of a liturgical gesture. Starting from some changings of rubrics in the last edition of the Liturgikon (2012), concerning the formal gesture of receiving Communion, this study evokes the historical evolution of an old Byzantine liturgical principle: liturgical humbleness. Based on an earlier study of the liturgist Robert Taft, our liturgical reflections on the lines of the romanian Liturgy reminds those people eager to know better the history of the Liturgy, that each of the liturgical gestures are grounded on solid arguments, even though today we have forgotten the logic behind them; and, once again even we should know better the past, but we cannot live into that past.
Paradigme liturgice în sec. 17 Ioan Zoba din Vinţ şi evoluţia liturghiei româneşti, 2016
Liturgical paradigms in the 17th century. Ioan Zoba from Vinţ and the evolution of Romanian litur... more Liturgical paradigms in the 17th century. Ioan Zoba from Vinţ and the evolution of Romanian liturgy [Reintregirea Publishing House, 2016]
The main part of this work is dedicated to the archpriest Ioan Zoba from Vinţ (nearby Alba Iulia, Roumania), the most important cultural and ecclesiastic Romanian figure of the second part of the 17th century in Transylvania. In a time when the Romanian orthodox hierarchy was strongly against vernacular language, he published in Romanian some of the most important books used by the orthodox priests: Molităvnic [Euchologion] together with six funeral sermons models (1689); Rânduiala diaconstvelor [Sunday office] (1687); Cărare pe scurt spre fapte bune-îndreptătoare [Short path to the good deeds] (1685); Sicriul de aur [The Golden coffin], 15 funeral homiletic models (1683); Ceasloveţ [Horologion] (1686). So, his pioneering work contributed to the replacement of church Slavonic by the Romanian language.
Accused by Romanian historians that he was an obedient ecclesiastic leader to the dominant Protestant Church (Calvinistic), his books followed the stigmatic of its creator; was told there are "infested" with protestant "poisoned" ideas. In order to provide a theological rehabilitation, by rejecting unsubstantiated accusations of filo-Calvinism and protestant contamination of his works, we offered a detailed analysis of his books proving his clean orthodox doctrine...
His books with an accurate byzantine 'cursus' and doctrine are also reviled by the fact that some parts of his books are found in the Euchologion of Bishop Mitrofan (Buzău, 1690) and in the Great Euchologion of bishop Antim Ivireanul (Râmnicu Vâlcea, 1706).
ISSTA 2018: Centenarul unirii românilor şi Europa de astăzi. Religie şi geopolitica, 2018
#The antecedents of the unity of the Romanians. The contribution of the Alba Iulia liturgical boo... more #The antecedents of the unity of the Romanians. The contribution of the Alba Iulia liturgical books for the establishment of the Romanian language: Ioan Zoba's Euchologion and Antim Ivirean's Euchologion.#
The unity of the Romanians regions was possible especially because the largely majority of them was spoking the same language and shared the same faith: Christianity in the Eastern tradition.
These two elements were closely linked; in fact, the Romanian culture until the 18th century was eminently religious. In the process of forming the Romanian literary language, as demonstrated by a number of linguists, the most important role was the process of multiplication and spread everywhere the liturgical books in the walachian versions of Antim Ivireanul. Once adopted in the three Romanian Lands, the Romanian Church was imposed everywhere, including all the domains of cultural and social life.
Our study demonstrates that the liturgical books printed by Ioan Zoba in Alba Iulia at the end of 17th century, especially the Euchologion (1689), must be taken into account in the evaluation of the liturgical formularies used by Antim Ivirean in his editions of Râmnic (1706) and Bucharest (1713).
European Journal of Science and Theology, 2013
The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spre... more The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spread in Transylvania through Hungarian and German ethnic groups. The theological confrontations here led to confessional separation and political struggles, each group trying to increase their number attracting Romanians, who were Orthodox. Hence, Calvinist Transylvanian leaders suggested an insidious cultural proselytism, through the Orthodox service books, which they asked to be translated into Romanian-one of the important ideas of the Reformation. Thus, against the Orthodox traditionalist current, and even against the ecclesiastic hierarchy, during the 16 th-17 th century has been initiated the substitution of Slavonic with Romanian spoken language in liturgical ministration. In this work archpriest Ioan Zoba from Vinţ (a village near Alba-Iulia, Romania) had a considerable contribution. This study is an attempt of moral rehabilitation of Ioan Zoba who was unfairly accused by some important Romanian historians of adherence to the Calvinistic doctrine (part of 16 th and 17 th centuries the religion of the political power in Transylvania was Calvinist).
Altarul Reintregirii Journal, 2011
Zenodo (CERN European Organization for Nuclear Research), Mar 14, 2022
Changing Paradigms: Ethics and Liturgical Freedom in a Time of Pandemic Most people would agree t... more Changing Paradigms: Ethics and Liturgical Freedom in a Time of Pandemic Most people would agree that the Covid-19 pandemic turned the world upside down, causing irreversible mutations and transformations. World governments have been forced to put in place new laws in order to limit the spread of SARS-CoV-2. Due to restrictions and limitations, the economic, cultural, educational, and social systems took on the challenge of finding new ways of expression. ese effects were also felt by the various denominations in Romania. ey were forced to close their houses of prayer or to find new ways of fulfilling their mission. In this context, the Romanian Orthodox Church was strongly affected by governmental restrictions interfering with its liturgical practices. e Government gave up its position of neutrality and intervened proactively in liturgical practices that define the identity of the Romanian Orthodox Church. Regardless of its ethical implications, the legislative interventionism of the Government in the liturgical practices of the Romanian Orthodox Church led to irritation and a variety of reactions, the only reality one can notice being that the leadership of the Church has neither the courage to adopt new solution, nor the decisiveness to confront the State, both directions being mere individual initiatives. e ethical solutions we propose to the most controversial liturgical problems-the common Communion Spoon and the live broadcast of the Liturgy-are: (1) strengthening the liturgical catechesis in order to raise the awareness of the believers; (2) audacity to identify new solutions, as Communion is a method, not a doctrine (but the solution must be communal and hierarchical); (3) the use of means of communication such as Facebook and WhatsApp led to the emergence of virtual communities, which the Orthodox Church could use in order to strengthen its parish churches.
The ministry of the Sacrament of Holy Unction acts upon the human being on the body as well as on... more The ministry of the Sacrament of Holy Unction acts upon the human being on the body as well as on the soul. "The effi ciency" of the ministry of the Sacrament depends on the action of the divine grace invoked during it. Even the modern integrated medicine follows this model trying to restore man's health both physically and spiritually. The present study aims at dealing on one hand with the ministry of this Sacrament upon the Christian tried by disease, and on the other hand, with the communitarian aspect of this ministry, seen as a unity and communion in prayer, of the whole community/parish.
Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian ... more Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian Church has always sought her place in the history of Eastern liturgical tradition. Despite breathing the troubled air of Balkan politics, amid unfriendly imperial Powers, Romania sought to keep the flame of Orthodoxy alive even in the winds of the Reformation, the expansion of Rome, and the restraint of foreign hierarchs. The Romanian liturgy found a sufficiently clear and precise translation to express the truths of faith reserved only to the most sacred language. Even the Theodosius moment (1680) was only an intermezzo, which could not restrain the enthusiasm of translating and perfecting the Romanian liturgical language that had been started by deacon Coresi and polished by Metropolitans Simion Ştefan, Dosoftei and Antim Ivireanul. Beginning in the 16 th century, Romanian liturgical practices evolved and adapted to local and contemporary realities. Even if 120 Dumitru A. Vanca practices were not fully homogenous in language or liturgical structure, the Romanian Hieratikon carefully followed its own course. In the present study, I identify the evolution of the Prothesis in the Romanian Hieratikons in the 16 th-18 th centuries, highlighting additions or adjustments in the rubrics and prayers.
Altarul reîntregirii, 2014
Suffering is part of human existence; this is the reason why Christ and the Church could not rema... more Suffering is part of human existence; this is the reason why Christ and the Church could not remain indifferent to pain. In His work, Christthe Physician of souls and bodieswas preoccupied with alleviating suffering after eliminating the root of evilsin. Following the same approach, the Church is preoccupied with alleviating pain and offers the faithful liturgical services, which were formed through the centuries, to address suffering. Certainly, the most known service is Holy Unction, but since originally this service extended over a week, other liturgical practices and more simple prayers have been elaborated to be used in case of spiritual or physical illness. The Church even addressed situations of prolonged agony, not through active or passive involvement of the community (a thorny issue in the case of euthanasia), but by invoking God"s mercy. However, the text for this particular service is pessimistic, if not barbarous. As a result, priests tend either to read only part of the text or otherwise to adapt it. Adjustments to this text are necessary.
The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spre... more The first Romanian liturgical books emerged under the pressure of Reformation ideas, rapidly spread in Transylvania through Hungarian and German ethnic groups. The theological confrontations here led to confessional separation and political struggles, each group trying to increase their number attracting Romanians, who were Orthodox. Hence, Calvinist Transylvanian leaders suggested an insidious cultural proselytism, through the Orthodox service books, which they asked to be translated into Romanian one of the important ideas of the Reformation. Thus, against the Orthodox traditionalist current, and even against the ecclesiastic hierarchy, during the 16 th -17 th century has been initiated the substitution of Slavonic with Romanian spoken language in liturgical ministration. In this work archpriest Ioan Zoba from Vinţ (a village near Alba-Iulia, Romania) had a considerable contribution. This study is an attempt of moral rehabilitation of Ioan Zoba who was unfairly accused by some imp...
Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian ... more Being situated between two great liturgical traditions, the Greek and the Slavonic, the Romanian Church has always sought her place in the history of Eastern liturgical tradition. Despite breathing the troubled air of Balkan politics, amid unfriendly imperial Powers, Romania sought to keep the flame of Orthodoxy alive even in the winds of the Reformation, the expansion of Rome, and the restraint of foreign hierarchs. The Romanian liturgy found a sufficiently clear and precise translation to express the truths of faith reserved only to the most sacred language. Even the Theodosius moment (1680) was only an intermezzo, which could not restrain the enthusiasm of translating and perfecting the Romanian liturgical language that had been started by deacon Coresi and polished by Metropolitans Simion Ştefan, Dosoftei and Antim Ivireanul. Beginning in the 16 th century, Romanian liturgical practices evolved and adapted to local and contemporary realities. Even if
Suffering is part of human existence; this is the reason why Christ and the Church could not rema... more Suffering is part of human existence; this is the reason why Christ and the Church could not remain indifferent to pain. In His work, Christ – the Physician of souls and bodies – was preoccupied with alleviating suffering after eliminating the root of evil – sin. Following the same approach, the Church is preoccupied with alleviating pain and offers the faithful liturgical services, which were formed through the centuries, to address suffering. Certainly, the most known service is Holy Unction, but since originally this service extended over a week, other liturgical practices and more simple prayers have been elaborated to be used in case of spiritual or physical illness. The Church even addressed situations of prolonged agony, not through active or passive involvement of the community (a thorny issue in the case of euthanasia), but by invoking God‟s mercy. However, the text for this particular service is pessimistic, if not barbarous. As a result, priests tend either to read only p...
It is beyond doubt that Constantine the Great‟s ascension onto the stage of history radically cha... more It is beyond doubt that Constantine the Great‟s ascension onto the stage of history radically changed the life of the Roman Empire. The administrative, political and military measures initiated by Diocletian and continued by the ambitious emperor transformed not just the immense empire, but also the life of the Church. The Church came triumphantly out of the catacombs, and the new legal framework, favourable to Christians, determined significant mutations not only in the public life of the Church, but also in its inner dynamics. From small, hidden communities, with services enacted in private homes, the Church becomes shortly one of the main religions in the Empire. Under Constantine and his successors, the Church launches extensive construction programmes, the cult acquires a strong ceremonial stamp with ever more sumptuous services, Christians are promoted to public positions, bishops are granted civil and political honours and distinctions. Starting from these historical realitie...
Suffering is part of human existence; this is the reason why Christ and the Church could not rema... more Suffering is part of human existence; this is the reason why Christ and the Church could not remain indifferent to pain. In His work, Christ – the Physician of souls and bodies – was preoccupied with alleviating suffering after eliminating the root of evil – sin. Following the same approach, the Church is preoccupied with alleviating pain and offers the faithful liturgical services, which were formed through the centuries, to address suffering. Certainly, the most known service is Holy Unction, but since originally this service extended over a week, other liturgical practices and more simple prayers have been elaborated to be used in case of spiritual or physical illness. The Church even addressed situations of prolonged agony, not through active or passive involvement of the community (a thorny issue in the case of euthanasia), but by invoking God‟s mercy. However, the text for this particular service is pessimistic, if not barbarous. As a result, priests tend either to read only p...
Altarul Reîntregirii, 2015
The aim o f this study is to assess whether there are conceptual or religious conflicts between t... more The aim o f this study is to assess whether there are conceptual or religious conflicts between the "digital liturgy" and the "live liturgy" and, if so, whether such conflicts can be resolved. The development of new media technologies (e.g. radio, TV, internet) enables online transmission of religious services. However, their use requires careful assessment and delineation o f guidelines for the use of tele-liturgical services in the personal lives o f believers. Which aspects o f the liturgical act can be tele-transmitted? What should be the goals for its use? The Church should address these questions. We must take into account that participating in the Liturgy does not mean just listening to the service, but also partaking in the Eucharistic Christ, and communion with the community members. However, such tele-transmitted services may help to address the pastoral needs o f the faithful who cannot come to church due to serious illness. Finally, my analysis provides some pastoral answers and solutions to the problems raised by this conflict between new technological challenges and Church tradition.
International Journal of Theology, Philosophy and Science