Volumul al IX-lea (2018)
Cuvînt înainte
Cuvînt de întîmpinare
- Gheorghe Chivu, Les écrits religieux et l’unité de la langue roumaine
Rezumat:
As a defining and distinguishing component of Old Romanian culture, religious writing has played a constant and programmatic role in shaping believers’ moral and social attitude, on the one hand, and their means of expression, on the other. The dissemination of texts and the continuous movement in Romanian space of copyists, typographers and sermon prints implicitly favoured and, at one time, against the background of remarkable cultural consensus, even imposed linguistic unity, which became effective in service books towards mid-eighteenth century. In the nineteenth century, this first unitary form of literary norms in Church books constituted the basis for the unification of the Romanian language in culture and in secular writing.
Intrare bibliografică:
Chivu, G., Les écrits religieux et l’unité de la langue roumaine, în „Text și discurs religios”, nr. 9/2018, p. 13-24.
Versiunea completă (497 KB)
Referințe și citări (BDD) - Constantin Necula, Principii ale comunicării religioase astăzi
Rezumat:
The religious community regardless of its faith and direction of worship bears the seed of restoring the pedagogy of the communication in the Information Age. Among its interests, the preservation of a coherent semiotics and a discreet mystagogy often surpassed by mediocrity and lack of education, require new appraisements, diagnosis and true solutions. Communication awareness and realism, as well as the increasing interest for honesty and education in order to limit idiosyncrasy to technology of those, who belong to the pure-religious branch, are means to restore the communication pedagogy.
Intrare bibliografică:
Necula, C., Principii ale comunicării religioase astăzi, în „Text și discurs religios”, nr. 9/2018, p. 25-35.
Versiunea completă (622 KB)Referințe și citări (BDD)
Traducerea textului sacru
- Adrian Chircu, Veche terminologie religioasă latinească tălmăcită în limba românească. Observaţii asupra dicţionarului lui Teodor Corbea (Dictiones latinae cum valachica interpretatione)
Rezumat:
Dans notre communication, nous nous proposons de discuter à l’égard des termes religieux qui circulaient dans la société médiévale roumaine, plus précisément à la fin du XVIIème siècle et au commencement du XVIIIème siècle.
Pour une meilleure délimitation du sujet investigué, nous avons tiré les faits de langue de l’ouvrage lexicographique rédigé par Teodor Corbea, intitulé Dictiones latinae cum valachica interpretatione, qui est le plus ample dictionnaire élaboré pendant la culture médiévale roumaine. Cet ouvrage bilingue contient des mots latins traduits en roumain et a un caractère encyclopédique.
À part l’inventaire et la description des unités lexicales, l’analyse des faits de langue investigués permet de se faire une idée des termes religieux qui circulaient dans les parties occidentale et orientale de l’Europe.Intrare bibliografică:
Chircu, A., Veche terminologie religioasă latinească tălmăcită în limba românească. Observaţii asupra dicţionarului lui Teodor Corbea (Dictiones latinae cum valachica interpretatione), în „Text și discurs religios”, nr. 9/2018, p. 39-53.
Versiunea completă (487 KB)Referințe și citări (BDD) - Enikő Pál, Statutul maghiarismelor în citările biblice din Catehismul lui Fogarasi (1648) în comparație cu pasajele corespunzătoare din NTB (1648) și BB (1688)
Rezumat:
By comparing Bible passages from three old Romanian texts which are temporally close to each other but have different sources (namely the Calvinist Catechism printed in 1648, The New Testament of Bălgrad printed in the same year as the previous one, and the Bible of Bucharest printed in 1688), the present paper aims at determining to what extent the use of Hungarian loanwords in the Catechism translated by Fogarasi István (1648) may be attributed to the constraints exerted by the Hungarian source-text – in the sense of restricting the translator’s possibilities of lexical selection –, and to what extent the option for Hungarian loanwords to the detriment of other lexical items available in that time may be ascribed to the translator’s particular language usage, on the one hand, and/or to the local (regional) linguistic norm or to the “standard” old Romanian language of the time, on the other hand.
Intrare bibliografică:
Pál, E., Statutul maghiarismelor în citările biblice din Catehismul lui Fogarasi (1648) în comparație cu pasajele corespunzătoare din NTB (1648) și BB (1688), în „Text și discurs religios”, nr. 9/2018, p. 55-70.
Versiunea completă (690 KB)Referințe și citări (BDD) - Octavian Gordon, „Sfîrșitul neînfruntat” al vieții sau despre necesitatea înnoirii limbajului liturgic românesc
Rezumat:
Continuing my research in the field of the ecclesiastic language, I propose for semantic analysis one of the most well-known liturgical petitions that are met and prayed by the faithful during church services, not only at the Divine Liturgy (within the Litany of Completion), but also at other liturgical services (e.g. Vespers or Matins). Starting from what the deacon or the priest, on one side, and the believers, on the other side, understand by the Romanian Church formula „sfîrșit neînfruntat” („the end without shame of our lives”), I will show what this expression actually means, by referring to the Greek original, both in biblical and liturgical texts. In the second part of the article, I will highlight the lexicographical approach of the epithet neînfruntat and its root verb a înfrunta (to shame somebody; to make somebody be ashamed, but also to face somebody), within The Dictionary of the Academy.
Intrare bibliografică:
Gordon, O., „Sfîrșitul neînfruntat” al vieții sau despre necesitatea înnoirii limbajului liturgic românesc, în „Text și discurs religios”, nr. 9/2018, p. 71-84.
Versiunea completă (721 KB)Referințe și citări (BDD) - Ana-Maria Minuț, Ion Lihaciu, Religious Terminology in Ioan Piuariu-Molnar’s Grammar: Deutsch-Walachische Sprachlehre, Vienna, 1788
Rezumat:
La grammaire élaborée par Ioan Piuariu Molnar a eu comme but principal lʼenseignement du roumain par les employés qui travaillaient dans lʼadministration de la Monarchie des Habsbourg et par les commerçants étrangers. La section de vocabulaire de lʼouvrage contient presque 30 champs délimités de point de vue onomasiologique, qui englobent termes apparentés conceptuellement. Le premier de ces champs, Despre Dumnezeu şi despre duhuri, Von Gott und von den Geistern, contient les termes religieux. Lʼarticle prouve lʼinfluence des modèles étrangers suivis par Molnar; il sʼagit de deux grammaires de la langue française écrites en allemand: la grammaire de J.R. des Pepliers, Nouvelle et parfaite grammaire royale françoise et allemande. Neue und vollständige königliche französische Grammatik, bisher unter dem Nahmen des Herrn der Pepliers vielmals herausgegeben (Leipzig, 1765), respectivement, la grammaire de Hilmar Curas, Erleichterte und durch lange Erfahrung verbesserte französische Grammatik (Berlin, 1759). On a constaté que les équivalents allemands indiqués par Molnar pour les termes roumains sont les mêmes que les équivalents allemands indiqués par Pepliers ou par Curas pour la langue française.
Intrare bibliografică:
Minuț, A.M., Lihaciu, I., Religious Terminology in Ioan Piuariu-Molnar’s Grammar: Deutsch-Walachische Sprachlehre, Vienna, 1788, în „Text și discurs religios”, nr. 9/2018, p. 85-92.
Versiunea completă (529 KB)Referințe și citări (BDD) - George Bogdan Țâra, Aspecte ale terminologiei religioase în Lexiconul de la Buda (1825)
Rezumat:
Avec plus de 10.000 articles de dictionnaire, le Lexicon valachico-latino-hungarico-germanicum (1825) est l’ouvrage lexicographique roumain le plus représentatif au début du XIXème siècle. Son lexique religieux est riche et met en évidence plusieurs aspects concernant l’effort dirigé des auteurs du dictionnaire de moderniser la langue roumaine. Dans cet article, notre intérêt porte sur les mots religieux d’origine latine conservés et empruntés en roumain. Le but de notre démarche est de mettre en relation le sens de certains termes roumains avec les significations de leurs étymons en latin chrétien (IIème-VIIème siècles) et de signaler les équivalences et les différences entre les étymons des mots roumains et leurs correspondants dans le latin ecclésiastique du XIXème siècle.
Intrare bibliografică:
Țâra, G.B., Aspecte ale terminologiei religioase în Lexiconul de la Buda (1825), în „Text și discurs religios”, nr. 9/2018, p. 93-106.
Versiunea completă (577 KB)Referințe și citări (BDD) - Adina Chirilă, O metaforă pierdută: Corpul este o construcție solidă. Despre opțiuni de traducere în Iov 10, 11
Rezumat:
The paper explores the idea that, in Job 10, 11b, the original text creates the notion of a strong body, that comes – to some extent – in contradiction with the more general biblical notion of the fragility of the human body made out of dust. If so, a more appropriate translation into Romanian would be that from B 1688, in which the Rom. verb a încleșta [Engl., lit. „to hold as with pliers’; cf. “(Thou hast clothed me with skin and flesh) and hast fenced me with bones and sinews”, KJV] is used (cf. Gr. ἐνείρω), instead of a țese (Engl., lit. „to weave’).
Intrare bibliografică:
Chirilă, A., O metaforă pierdută: Corpul este o construcție solidă. Despre opțiuni de traducere în Iov 10, 11, în „Text și discurs religios”, nr. 9/2018, p. 107-114.
Versiunea completă (898 KB)Referințe și citări (BDD)
Retorica discursului religios
- Ștefan Oltean, Ficțional și sacru. Repere semantice și pragmatice
Rezumat:
The paper proposes a semantic and pragmatic view of fictionality, starting from the prototypical case of narrative fiction. As a start, two major conceptualizations are described – a referential one and a pragmatic one –, and then the role of both pragmatic and referential factors in determining the nature of this category is addressed. Within this framework, the sacred texts are also briefly discussed. The paper concludes that the latter are in principle nonfictional, given the absence of fictional intentions on the part of their authors. However, suct texts allow a nonreferential treatment; this does not entail a typological change, but merely reflects an attitude of the readers.
Intrare bibliografică:
Oltean, Ș., Ficțional și sacru. Repere semantice și pragmatice, în „Text și discurs religios”, nr. 9/2018, p. 117-123.
Versiunea completă (433 KB)Referințe și citări (BDD) - Daiana Felecan, Construcție și interpretare în rugăciune
Rezumat:
Prayers are the means of manifestation through which human beings establish a dialogue with God. We may consider prayers to be dialogues despite the unilateral linguistic expression – in the shape of requests, praises or appreciations –, since the faithful expect as a reply a reward of a different nature than the (verbal) one in which they express the result of psycho-affective experiences. As a variety of specialised (religious) discourse, prayers stand out due to the syncretism of their (verbal and nonverbal) constitutive forms. They unfold according to certain patterns of ritual behaviour, strongly marked by the specificity of the religious and ethnolinguistic civilisation in which they are disseminated / which “professes” them. The aim of this study is to prove the belonging of prayers to the category of expressive speech acts, to determine a semantic taxonomy of prayers and, as an application, to analyse the structure of a prayer taking into consideration the pragmalinguistic coordinates involved in articulating the meaning of the type of discourse under investigation.
Intrare bibliografică:
Felecan, D., Construcție și interpretare în rugăciune, în „Text și discurs religios”, nr. 9/2018, p. 125-135.
Versiunea completă (456 KB)Referințe și citări (BDD) - Mihai Floroaia, L’idée de l’unité nationale dans le discours religieux à l’occasion de la Grande Union de 1918
Rezumat:
The two Romanian Churches in Transylvania (Orthodox and Greek Catholic) were represented in Alba-Iulia by five bishops, four vicars, ten delegates of the Orthodox Diocesan Councils and Greek Catholic Councils, 129 priests, one representative of the theological and pedagogical institutes and two representatives of the theologian students, and numerous priests arrived at the head of the faithful, came to seal the centuries-long desire of the Romanian ancestors.
Through their speeches, spoken before and around 1918, the Orthodox bishops Ioan I Papp of Arad, Miron Cristea of Caransebes, Vladimir Sinchevici of Basarabia and the Greek Catholics Demetriu Radu of Oradea, Valeriu Traian Frentiu of Lugoj and Iuliu Hossu of Gherla etc. the national identity and unity among the people has always been awakened. To these are added the hundreds of priests who, every Sunday and religious fete, at the end of the Holy Mass, through their spoken wordings they have made the population aware of what the union of all Romanians in one state would represent.Intrare bibliografică:
Floroaia, M., L’idée de l’unité nationale dans le discours religieux à l’occasion de la Grande Union de 1918, în „Text și discurs religios”, nr. 9/2018, p. 137-148.
Versiunea completă (349 KB)Referințe și citări (BDD) - Nicolae Felecan, Sacrul în discursul politic de la Alba Iulia din 1 Decembrie 1918
Rezumat:
L’analyse des discours d’Alba Iulia, du 1 décembre 1918, met en lumière des faits qui démontrent et soutiennent la lutte séculaire des Roumains pour la liberté et l’union. Les auteurs invoquent, plus ou moins, en fonction de leur statut social, le sacré, soit par appel direct à la divinité, sous-entendant le fait qu’elle aide et protège leur démarche, soit par renvoi aux passages des livres saints afin de mieux comprendre leurs actions alors entreprises. Cela aide aussi à établir la paternité du discours, lorsque, pour divers motifs, le nom de l’auteur est évité.
Intrare bibliografică:
Felecan, N., Sacrul în discursul politic de la Alba Iulia din 1 Decembrie 1918, în „Text și discurs religios”, nr. 9/2018, p. 149-159.
Versiunea completă (342 KB)Referințe și citări (BDD) - Mihai Vladimirescu, La retorica del discorso del profeta Geremia contro Babele
Rezumat:
In most cases the biblical prophets were very well informed and fully connected to political realities on the international scene. Babel represents the background of many chapters of the book of the prophet Jeremiah and at the same time constitutes the principal instrument for the accomplishment of divine punishment. The study aims to analyze the abundance of the themes and verbal models found in the book of the prophet Jeremiah in the description of the methods of punishment. Although the misdeeds of Israel and Judea are underlined several times in the prophetic writing, the most serious accusation against Babel is that of arrogance, associated with drunkenness and sickness, the biblical text offering us many elements that suggest the guilt of Babel.
Intrare bibliografică:
Vladimirescu, M., La retorica del discorso del profeta Geremia contro Babele, în „Text și discurs religios”, nr. 9/2018, p. 161-171.
Versiunea completă (356 KB)Referințe și citări (BDD) - Oliviu Felecan, Mihaela Munteanu Siserman, Interpretări sociolingvistice ale unui text administrativ emis de instituții bisericești
Rezumat:
La présente étude est inédite, car elle traite pour la première fois des sujets concernant les ambigüités et les possibles interprétations d’un texte administratif émis et soutenu par l’Eglise en littérature roumaine de spécialité. Ayant des prétentions normatives, le document en question devrait se caractériser par sa précision et non par la moindre ambigüité, ce qui n’est pas le cas, et, au niveau de sa réception, il devrait être interprétable. Ainsi l’autonomie universitaire est-elle violée, l’autorité d’ARACIS – en tant que facteur décidant pour la création / la fermeture de spécialisations dans l’enseignement supérieur de notre pays – est annulée; de même, les commissions de concours pour occuper tel ou tel autre poste didactique dans l’enseignement supérieur, on limite le droit d’un enseignant à monter dans la hiérarchie universitaire ou bien l’on interdit son droit d’obtention de l’habilitation à diriger des recherches, ce qui devrait exclusivement dépendre de l’activité scientifique et didactique des candidats, et non pas celui de l’obtention d’un avis de la part de l’évêque qui ne fait pas partie du système universitaire.
Intrare bibliografică:
Felecan, O., Munteanu Siserman, M., Interpretări sociolingvistice ale unui text administrativ emis de instituții bisericești, în „Text și discurs religios”, nr. 9/2018, p. 173-184.
Versiunea completă (763 KB)Referințe și citări (BDD) - Maria Aldea, Monica Vlase, Carte și religie la sfîrșit de secol XVIII: Ducere de mînă cătră cinstă și direptate (Buda, 1798)
Rezumat:
Dans notre exposé, nous allons nous pencher sur la relation « livre – religion » telle qu’elle se présente dans un ouvrage paru à Buda, en 1798, intitulé Ducere de mînă cătră cinstă și direptate [Guide pour l’honnêteté]. Par notre analyse, nous voudrions mettre en évidence, à part les informations d’ordre linguistique, des éléments d’éthique chrétien autour desquels se construisent le caractère de l’être humain et, implicitement, le prototype « du bon chrétien ».
Intrare bibliografică:
Aldea, M., Vlase, M., Carte și religie la sfîrșit de secol XVIII: Ducere de mînă cătră cinstă și direptate (Buda, 1798), în „Text și discurs religios”, nr. 9/2018, p. 185-192.
Versiunea completă (417 KB)Referințe și citări (BDD) - Sorin Guia, Argumente de autoritate în discursul religios românesc
Rezumat:
In the present paper, we will render all the arguments based on authority that religious orators use in their approach to persuade the audience with respect to their ideas. In this sense, we will discuss the argument through biblical and patristic quotes, through excerpts cited from liturgical chants and the collected thoughts of great confessors in the Romanian ecclesial space. It is our belief that all these give authority, credibility and ensure adhesion to the religious ideas stated.
Intrare bibliografică:
Guia, S., Argumente de autoritate în discursul religios românesc, în „Text și discurs religios”, nr. 9/2018, p. 193-201.
Versiunea completă (510 KB)Referințe și citări (BDD)
Literatura și sacrul
- Vasile D. Țâra, Cultura ecleziastică, făuritoare și păstrătoare a unității de limbă și de neam
Rezumat:
La culture ecclésiastique, créatrice et conservatrice de l’unité de la langue et du peuple. L’Eglise Orthodoxe Roumaine eut un rôle capital dans le maintien de la conscience de l’origine commune et de l’unité du peuple roumain, qui vécut divisé en trois unités administratives différentes jusqu’au XXe siècle. Au XVIe siècle, quand ils faisaient les premières tentatives d’utiliser le roumain dans l’Eglise, les auteurs et les traducteurs destinèrent leurs livres ecclésiastiques à l’usage de l’ensemble des Roumains chrétiens. On retrouve la même attitude chez les plus importants auteurs ecclésiastiques des siècles suivants, parmi lesquels les métropolites Varlaam, Simion Ștefan, Dosoftei, Antim Ivireanul, dont les œuvres circulèrent dans toutes les provinces roumaines. Grâce à leurs écrits, le roumain devint une langue liturgique qui prit la place du slavon et du grec. Nous soulignons aussi la contribution décisive de tous les gens de l’Eglise, prêtres ou moines, qui transmirent les idées et la langue des textes à la masse des croyants autour ou à l’intérieur des Carpates. Ce sont eux qui multiplièrent ces textes, en les copiant ou en les faisant imprimer, et ils les distribuer dans toutes les régions.
Intrare bibliografică:
Țâra, V.D., Cultura ecleziastică, făuritoare și păstrătoare a unității de limbă și de neam, în „Text și discurs religios”, nr. 9/2018, p. 205-212.
Versiunea completă (434 KB)Referințe și citări (BDD) - Gheorghe I. Manolache, The Conversion of Fracturalism into the Hesychast Mystic of the “Elementary Lyricism”
Rezumat:
The study highlights the literary phenomenon of deviation from the programme of post- postmodernist poetry noticed on the background of the conversion of some fractural poets into the hesychast mystic grounded in the poetics of the elementary lyricism. We consider that at stake there is an anti-modernist project that forges the cannon through resuscitating the lyrical tonalities in order to set up another profile of the “sublime” which is considerably different from the modernist and/or postmodernist one. Ștefan (Priest Savatie) Baștovoi, Marius (Brother) Ianuș, Andrei (Priest David) Peniuc, Adrian (Priest Serafim) Urmanov, Marius (Brother) Ștefănescu have made their option in favour of a challengeable version in the sense that those who tested the mystic or the hesychastic lyric poetry (Marius Ianuș, Adrian Urmanov, Savatie Baștovoi et al.) consider that the real poetry has been religious, Christian, and, programmatically speaking, paying no interest to the fallacious poetics, mediated by tropes and other duplicitous (corrupting) artifices.
The volumes of poetry we are concerned with plead in favour of the “elementary lyricism” (Marius Ianuș), the generator of the “mystic effect” that poetry, regarded as that “feeling transmitted to the other ”and/or “exclusively created within itself”, exerts directly and unconditionally upon the individual (Adrian Urmanov).Intrare bibliografică:
Manolache, G.I., The Conversion of Fracturalism into the Hesychast Mystic of the “Elementary Lyricism”, în „Text și discurs religios”, nr. 9/2018, p. 213-224.
Versiunea completă (455 KB)Referințe și citări (BDD) - Bogdan Cuza, Sensul reformelor bisericești din timpul domniei lui Alexandru Ioan Cuza – ca factori premergători determinanți ai recunoașterii Autocefaliei și obținerii independenței Bisericii Ortodoxe Române
Rezumat:
Durch die Vereinigung der beiden Fürstentümmer aus dem Jahre 1859, konnte auch die Tatsache des Constitutiven Staates der Vereinigten Fürstentummer belebt werden, als Vorgänger des echten Rumänischen Staates, denn ohne die Vereinigung, ohne die Opfer unserer Vorgänger welche sich nach einem Einheitlichen Staat sehnten, wir, als ihre Nachkommenschaft, hätten wir uns heute nicht über ein Einheitlicher Staat darstellen und auch nicht über ein Einheintliches Volk mit einer Einheitlichen Sprache erfreuen können!... Um so mehr und wie im Evangelischen Sinne des Wortes gemeint ist: Für den Fürsten, Alexandru Ioan Cuza, gab es keinen Acker des öffentlichen Lebens, in welchen die Saat der Modernisierung nicht gefallen wurde, trotz dass all diese Früchte der Erneuerungen waren nicht zu seiner Zeit - wie in der Parabel steht - hundertmal vervielfacht, sondern sind von den nachfolgenden Generationen geerntet worden!...
Die Kirchenreformen während der Cuzas Herrschaft sollen für die ganze moderne Entwicklung und Zukunft des vereinigten Landes Rumänien nicht nur als wichtig, sondern auch als notwendig und gleichzeitig entscheidend betrachtet werden. Somit erwähnen wir unter anderen: die Säkularisierung, so wie der Druck der Gottesdienstbücher und die Predigt der Heiligen Liturgie in rumänischer Sprache. Weitere folgende wichtige Kirchenmassnahmen wurden getroffen wie: die Festsetung der Hierarchie des Klerus und der Mönchen, eine disziplinierte Verwaltung der Klöster, die Aufnahmsbedingungen im Mönchtum, die Vereinigung des kirchlichen Rituals, die Gründung der Fakultät für Theologie, die Gründung des Heiligen Synods, die Erhöhung des Ansehens der rumänisch- ortodoxen Kirche in der christlichen Welt , usw.
All diese oben genannten Ernneuerungen können einen inhaltlichen Rahmen geben, wie die Kirchenreformen verstanden und interpretiert werden sollten, die letztendlich zu der Anerkennung der Heiligen Autokephalie und Unabhängigkeit der rumänisch-ortodoxen Kirche geführt haben.Intrare bibliografică:
Cuza, B., Sensul reformelor bisericești din timpul domniei lui Alexandru Ioan Cuza – ca factori premergători determinanți ai recunoașterii Autocefaliei și obținerii independenței Bisericii Ortodoxe Române, în „Text și discurs religios”, nr. 9/2018, p. 225-244.
Versiunea completă (394 KB)Referințe și citări (BDD) - Nastasia Vali Ganea, Reflexe filosofice și teologice în lirica lui Lucian Blaga
Rezumat:
L’attitude de Blaga par rapport aux interprétations philosophiques, mystiques et théologiques a été étudiée de manière complexe, spécialement en se référant à Trilogie de la culture ou à son cours de philosophie de la religion. Dans cet article, nous essayons de souligner certains aspects des réflexions philosophiques et théologiques concernant ses poèmes. La conclusion est que son attitude poétique se concentre sur trois inégales coordonnées abordées dans son contexte lyrique: la philosophie, le mysticisme et la théologie. Ses préceptes dogmatiques orthodoxes sont pleinement respectés dans certains poèmes. Cependant dans ses poèmes, la pensée philosophique se trouve sur le premier plan, parce qu’elle permet au poète d’interprétation un peu plus large. La perception de la lumière divine a des réflexions théologiques seulement quand ça implique l’élément contemplatif qui ne détruit pas, mais plutôt mettre l’accent sur les mystères du monde.
La polémique entre poète et théologiens qui ne pouvaient être résolus sur le plan conceptuel avaient pour point de départ, même cette différence entre la vision théocentrique, spécifique religieuse et la pensée anthropocentrique abordée de Blaga. Son système philosophique est, en fait, une réflexion personnelle sur le phénomène religieux qui, comme „mystère” de sa poétique ne diminuera pas, mais augmentera la perception des vérités chrétiennes.Intrare bibliografică:
Ganea, N.V., Reflexe filosofice și teologice în lirica lui Lucian Blaga, în „Text și discurs religios”, nr. 9/2018, p. 245-250.
Versiunea completă (320 KB)Referințe și citări (BDD) - Viorella Manolache, 1918, In the Pages of the Review Christian Culture from Blaj (If St. Paul Were Alive ... He Would Be a Journalist!)
Rezumat:
The present study reviews/retextures and comments columns, signals and texts devoted by the magazine Cultura Creştină – Christian culture (1911-1944) to the Great Union, pointing to a double creative valence: on the one hand, the magazine’s premise is favourable to militating, in the spirit of a more than theological culture, through synchronization with landmarks/modern European culture goals of the moment and by attachment to traditional local requests; on the other hand, it insists on valuing the manifesto-act of engaging in the process of renovating society”, by focusing on “issues of the major nation”, of countermeasures and the settlement of the political, social and ideological-religious crises existing not only in the area of the Church, but also in the sphere of local realities, with unwanted impact on the fundamentals / Christian values of society. The essential reference in the pages of the journal is the year 1918, with a decisive role in the approach explicitly focused on “The great Union, seen deeper than its concrete and its present” and guided by pivoting elements – the Blaj press; the commemorative anniversary context; post-Union reflections, but, also the interest given to the substance of memoirs, the importance of the manifestos and imperative ideas of the Great Union program.
The vocational profile, the action modality and the complex value of the journal Cultura Creştină – Christian Culture needs to be subsumed, primarily, to the illustrative cultural and reactionary context of the moment, considered as a process decisively imprinted by the Pauline breath/spirit. Not by chance, within the targeted period and reality, the year 1918 announced the mission of the clergy, with historical-national implications, acknowledged the importance of Church press, recognizing its overwhelming power of influence on the national conscience and suggested that, if St. Paul were alive, he would certainly be a journalist.Intrare bibliografică:
Manolache, V., 1918, In the Pages of the Review Christian Culture from Blaj (If St. Paul Were Alive ... He Would Be a Journalist!), în „Text și discurs religios”, nr. 9/2018, p. 251-264.
Versiunea completă (801 KB)Referințe și citări (BDD) - Gheorghe Glodeanu, Vasile Voiculescu sau redescoperirea tradiției
Rezumat:
Les recueils de vers de Vasile Voiculescu (Poezii [Poésies], 1916, Din ţara zimbrului [Du pays du bison], 1918, Pârgă, 1921, Poeme cu îngeri [Poèmes aux anges], 1927, Destin [Destin], 1933, Urcuş [Ascension], 1937, Întrezăriri [Coups d’oeil], 1939) représentent les différentes étapes d’une géographie lyrique qui touchera ses vraies hauteurs dans le volume Ultimele sonete închipuite ale lui Shakespeare în traducere imaginară de V. Voiculescu [Les Derniers Sonnets de Shakespeare en traduction imaginaire par V. Voiculescu] (1964). Dans une littérature qui tente de se synchroniser le plus rapidement possible avec les dernières expériences de la littérature européenne, l’auteur de Zahei orbul [Zachée l’aveugle] a le courage de détourner ses yeux, préférant les sources consacrées de la poésie. La tradition de l’entre-deux-guerres ‒ à laquelle appartient également V. Voiculescu ‒ doit être comprise différemment du thésisme narratif du début du XXe siècle, qui confond l’éthique et l’ethnicité avec l’esthétique. Le courant orthodoxe autour de la revue Gândirea [La pensée] aborde le modernisme à travers les renouvellements identifiables dans le domaine de la versification et du langage lyrique, même si ses sources d’inspiration restent traditionnelles.
Intrare bibliografică:
Glodeanu, G., Vasile Voiculescu sau redescoperirea tradiției, în „Text și discurs religios”, nr. 9/2018, p. 265-270.
Versiunea completă (410 KB)Referințe și citări (BDD) - Ioan Pintea, Splendorile teologiei, ştiinţei şi incertitudinile cunoaşterii
Rezumat:
N. Steinhardt had a continuous preoccupation with regard to the relation between theology and science. He had two major qualities: the curiosity of the scientist and the special faith of a converted Jew. We’re dealing here with an excellent mediator between these two fi elds. What Steinhardt tells us through his mediation between science and theology helps us better understand the world that was given to us. He establishes a dialogue between different areas, apparently divergent, that have different lengths and types of development, but which offer surprising results when seen as teleological ways to knowledge and faith. The world of science is actually and rightfully a part of God’s world. Theologians and Scientists say this more and more often. N. Steinhardt is, from this perspective, an illustrious forerunner and an example that’s worth being followed. The essays of N. Steinhardt are extremely generous with regard to the dialogue between theology and science. When you don’t expect at all or when you expect less, a reference to a chemical formula, to a theory from physics or mathematics emerges. N. Steinhardt is interested in all that can support, from a scientific perspective, the faith in God.
Intrare bibliografică:
Pintea, I., Splendorile teologiei, ştiinţei şi incertitudinile cunoaşterii, în „Text și discurs religios”, nr. 9/2018, p. 271-280.
Versiunea completă (420 KB)Referințe și citări (BDD) - Iulia Ramona Marti, Tăcerea lui V. Voiculescu, glasul luării-aminte la inimă
Rezumat:
Agonizing the prayer of the heart with the withdrawal from public life and with the discreet participation in the „Rugul Aprins” meetings, the voiculescian poetic work carries a high spiritualization and interiorization, which makes his poetry considered mystical. This mystical skill, associated with a content that cultivates aesthetic pleasure - the poetic work - produces an inability to assimilate among those for whom literary value must be released from spiritualisations. The present study follows the powerful infusion of V. Voiculescu’s poetry with spiritual motives from the area of the hesychasm, mysticism (silence is a stage of the hesychia) as well as the similarities between the poetic and mystical states that Brémond had pronounced since 1925, to his theory of pure poetry. The study also draws attention to the singular character Voiculescu’s poetry has, namely to translate the spiritual experience into a poetry-state, a poetry-silence.
Intrare bibliografică:
Marti, I.R., Tăcerea lui V. Voiculescu, glasul luării-aminte la inimă, în „Text și discurs religios”, nr. 9/2018, p. 281-291.
Versiunea completă (458 KB)Referințe și citări (BDD) - Menuț Maximinian, Jocul din Bistriţa-Năsăud în Cartea Recordurilor şi Patrimoniul Mondial UNESCO
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The great novelist Liviu Rebreanu describes the dance in the novel “Ion” as a traditional dance where all the inhibitans of Pripas(Prislop) are gathered. There are also the village leaders, who honor their feast with their presence.
The entire article is based on forms of traditional dances all over the Transylvania area. Each and every village described here has it’s own form, and it’s own way of showing the importance of carrying on a region heritage. It decribes dancers, forms of dances and young people trying to get married or form a friendship trough dance. Ways of chanting before asking a girl to dance or before a girl accepts an invitation. People talking and laughing and having a good time,all this while describing each village traditional dances and custom.
„The Barber Dance” of Şieuţ is on the List of Immaterial Cultural Heritage of UNESCO (United Nations Educational, Scientific and Cultural Organization).
Bistriţa-Năsăud – the region which forms all the villages described in the article – entered the Book of Records, establishing two world records “The largest number of people who carry simultaneously the traditional Romanian port” and “The biggest Romanian dance performed in synchrony”, the steps of a dance specific to the Năsăului - to Runc. More than 10,000 people participated in the event at the Nasaud Stadium.
The Bistritan dances, spectacular, admired all over the world, especially the ones in which we meet the peacock hats, are old forms of manifestation of the human spirit.Intrare bibliografică:
Maximinian, M., Jocul din Bistriţa-Năsăud în Cartea Recordurilor şi Patrimoniul Mondial UNESCO, în „Text și discurs religios”, nr. 9/2018, p. 293-302.
Versiunea completă (441 KB)Referințe și citări (BDD)
