ICOANA CREDINTEI.ICON OF FAITH

12-23

Authors: PhD. Bugiulescu Marin

This articles presents the creation of the world and of man, and especially the relation between God and His creation. In the act of creation, God Shows His love for man. The man is the companion of God and the continuer of creation.This article presents the creation of man and alienation from God by sin and has the following themes: The image of God and man's relationship with God, Man's ikeness to God. Man was created as being different from the angels and animals, Man's fall into sin and the consequences of sin. We can see the following aspects of the sin: origin, universality and consequences of original sin: alteration of the image of God, which means the darkening of the mind, weakening the will and hardning of feeling. The state of man as the slave of sin and of passions has a sole consequence: death.

31-38

Authors: PhD. Cosmin Santi

The knowledge of God as the sublime truth involves the entire human being, body and soul. To get to know God nor the mind or feeling is enough, but only their fusion may lead man to true knowledge. Every Christian knows God through the communion with his Creator, with the others but also with himself. This communion can be realized especially through love. Knowledge is neither purely rational nor simply relational: it involves love.

45-50

Authors: Phd. candidate, Bugiulescu Constantin -Valentin

This article deals with the ontological reality of Church, to the extent that it may be discovered, because the Church is not a simple perceived reality rationally defined, but it is rather a reality connected to inner mystical nature. The Church state is the state of accessing all progressive steps to God, the "flight" to life in communion with God, which remains in itself a paradoxical Union of opposites. The passage of man to God is whole and complete, it is not only a pass of the soul, it makes and the world rise up in God too. The goal is an endless involvement into the Divine infinity, the persistence of the human being, of the will and the work in this Union with God in Church in a "mutual pincer ' of the human with the divine through Christ in the Holy Spirit. In this regard, Church is spiritual in nature, her experience is one of Constantinople. That's why the reality of the Church can be experienced by all and everywhere, regardless of the place or the age where someone lived. The nature and the experience of the Church is a cosmic one.

59-66

Authors: PhD. Bugiulescu Marin

This articles presents the Sacrament of Confession and the effects that it has both on the ecclesial community in general and for each believer in particular. The role of the Sacrament of Confession is: the elimination, cleansing and expiation of sins. The pages of Scripture we have revealed that the most important part of repentance is regaining the harice state before sin. The inner transformation of man through repentance is extremely important;God urges man to reject sin and return to Truth. All along the Scripture, repentance was presented and understood as the highest virtue, not only because it is a virtue in itself but because it creates a state of inner tension that continuously urges man to return to God.

74-81

Authors: PhD. Traian-Alexandru Miu

The notion of spirituality Orthodoxy acquires the meaning of life lived in communion with the Holy Trinity, who was discovered by Jesus Christ according to the teachings contained in the Gospel. The Orthodox spirituality can have the valence of transparency of the Christ for man and transparency of the man for Christ, achieved through the work of the Holy Spirit in the Church.The final target of the entire Orthodox spirituality is the perfection of the believer in Christ, achievable only through personal participation in His divine-human life, cleansing our passions and acquiring virtues. The means by which we can come to Christ living in us are asceticism, which concerns our personal efforts to acquire divine grace and mystique, which involves receiving divine grace given to us to live and to know the spiritual state of the union with God.

15-27

Authors: Dr. Stoian Mihai Sebastian

The discussion between science and religious belief has played a crucial role in the development of both Western science and culture in the approximately 400 years since the birth of modern science. During the modern period many philosophers have assumed that science is incompatible with belief in God. This belief became more widespread among philosophers during the first half of the twentieth century for reasons that included the epistemology of positivism, the prestige accorded to scientists and their work, and an unfortunate inability to distinguish between metaphysical and methodological naturalism.

37-42

Authors: Pr. Răpeanu Sorin

Iconoclasm literally means “icon-breaking,” which includes the religious as well as political destruction of images or monuments, usually—though not always—those of another religious group. Iconoclasm is frequently a component of major domestic political or religious changes. Iconoclasm is the belief that there should not be religious pictures or sacred images or religious monuments because they are seen as a form of idolatry.Conversely, people who revere or venerate religious images are called “iconolaters.” In a Byzantine context they are known as “iconodules” or “iconophiles.”

49-61

Authors: DR. AIONEI CONSTANTIN

The concept of withdrawal from society is essential to the Christian tradition of monasticism, a term that derives from the Greek word monachos , which means a solitary person. Monks and nuns performed many practical services in the Middle Ages, for they housed travelers, nursed the sick, and assisted the poor; abbots and abbesses dispensed advice to secular rulers. But monasticism also offered society a spiritual outlet and ideal with important consequences for medieval culture as a whole