{"id":2,"date":"2020-10-14T09:55:39","date_gmt":"2020-10-14T09:55:39","guid":{"rendered":"https:\/\/verbum.unibuc.ro\/?page_id=2"},"modified":"2025-12-17T18:08:47","modified_gmt":"2025-12-17T18:08:47","slug":"pagina-exemplu","status":"publish","type":"page","link":"https:\/\/verbum.unibuc.ro\/?page_id=2","title":{"rendered":"Ultimul num\u0103r"},"content":{"rendered":"

Seria a IV-a <\/strong>Anul VI (2025)<\/strong><\/p>\n

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Lucr\u0103rile Simpozionului \u201eProvoc\u0103rile Conciliului de la Niceea din 325\u201d (Partea I: Conferin\u021be plenare)
\nThe Challenges of the First Council of Nicaea (325 A.D.)
\nProceedings of the Conference (Part I: Plenary Lectures)<\/strong><\/p>\n

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Manfred Hauke (7-30)<\/strong><\/p>\n

Isus Cristos, Fiul consubstan\u021bial al Tat\u0103lui ve\u0219nic. Semnifica\u021bia Conciliului de la Niceea pentru credin\u021ba cre\u0219tin\u0103 \u00een prezent<\/em><\/p>\n

Jesus Christ, the Consubstantial Son of the Eternal Father. The Significance of the Council of Nicaea for the Christian Faith Today<\/em><\/p>\n

ABSTRACT \u2022 The article begins with a brief look at the testimony to Christ in the New Testament, which is assumed to be authoritative by the Council of Nicaea. The first ecumenical council in 325 was intended to set standards for the entire world church. The binding rule of faith (regula fidei) had, of course, existed from the very beginning and was already evident in the faith in Christ of the early church long before Nicaea, even if the existing faith was specified at the Council. In order to understand the Council of Nicaea, we then need to take a look at the heresy of Arius, which is condemned. As the Nicene Creed uses a philosophical term from the Greek language (homoousios, \u2018equal in essence\u2019), the Council was criticised for having philosophically alienated the biblical faith. This accusation of the \u2018Hellenization\u2019 of Christianity is also addressed. Above all, however, it is ultimately about the lasting significance of the Council of Nicaea for the faith in Christ.<\/p>\n

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Pablo Arg\u00e1rate (31-39)<\/strong><\/p>\n

Starea pneumatologiei \u00een ajunul Conciliului de la Niceea<\/em><\/p>\n

The State of Pneumatology on the Eve of the Council of Nicaea<\/em><\/p>\n

ABSTRACT \u2022 The concise declaration kai es to hagion pneuma, which concludes the Creed of Nicaea (325), reflects the still undeveloped state of early Christian reflection on the Holy Spirit. This becomes evident when the third article is compared with the first and, especially, with the second article of the creed. Throughout the first three centuries, and well into the fourth, pneumatology remained a secondary concern within theological discourse. Remark-ably, however, the Spirit was never absent from the life of the Church. While contemporary philosophical traditions could accommodate three ultimate principles, it was primarily the Church\u2019s lex orandi\u2014above all the baptismal formula and liturgical practice\u2014that pre-served the Spirit\u2019s constant presence within Christian faith and worship. This persistent liturgical inclusion allowed the pneumatological question to remain open, even in the absence of systematic theological treatment. In the decades leading to the Council of Constantinople (381), the third article of the creed would undergo significant development, though along lines distinct from the philosophical approach adopted at Nicaea. This study traces the emergence of the pneumatological problem from its earliest expressions up to the eve of the Council of Nicaea.<\/p>\n

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Marco Rizzi (40-53)<\/strong><\/p>\n

Constantin la Niceea: implica\u021biile politice ale celui dint\u00e2i Conciliu Ecumenic<\/em><\/p>\n

Constantine at Nicaea: The Political Implications of the First Ecumenical Council<\/em><\/p>\n

ABSTRACT \u2022 The paper examines Emperor Constantine\u2019s political role and motivations in convening and presiding over the First Ecumenical Council of Nicaea. Analysing historical precedents and Constantine\u2019s direct interventions, the study challenges views that attribute purely theological significance to the council. It argues that Constantine\u2019s primary concerns were maintaining public order, securing ecclesiastical property rights, and leveraging episcopal support to strengthen imperial authority. This perspective highlights the complex interactions between ecclesiastical freedom (libertas Ecclesiae) and political power, revealing lasting ambiguities and divisions between Eastern and Western Churches, implications still relevant to contemporary discussions on church-state relations.<\/p>\n

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\u00c9liane Poirot o.c.d. (54-83)<\/strong><\/p>\n

Impact de la comm\u00e9moration du Concile de Nic\u00e9e I pour le dialogue jud\u00e9o-chr\u00e9tien et l\u2019\u0153cum\u00e9nisme<\/em><\/p>\n

Impact of the Commemoration of the Council of Nicaea I on Jewish-Christian Dialogue and Ecumenism<\/em><\/p>\n

ABSTRACT \u2022 Many initiatives are celebrating the seventeenth centenary of the Council of Nicaea. It is an opportunity to consider the partition of Judaism and Christianity, the place of Nicaea (325) in Orthodox liturgy and iconography, the notion of heresy and the date of Easter.<\/p>\n

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Apari\u021bii editoriale (84-86)
\nBook Presentations<\/p>\n

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Cronic\u0103 (87-88)
\nEvents<\/p>\n

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