The present study aims to show how the last chapter of the Letter to the Hebrews should not be considered in isolation from the rest, but rather as an integral part of the whole Epistle, despite its peculiar style and vocabulary, and despite the contemporary criticism that questions its authenticity. A series of theological issues specific to this chapter –but which, indirectly, reveal much about the condition of the first readers of the Epistle – will also be mentioned, with a stress, however, on the source and the power of the Christian Altar based on the Sacrifice of the Cross „outside the gate,” which determines the individualization of the Christian Cult and its separation from that of the Old Covenant.

Keywords: - Epistle to Hebrews, Christ’s sacrifice, altar, cultic imagery, homily, confession
of faith, authenticity.

Rev. Ph.D. Ioan Mihoc, Assist. Prof. at the Department of Orthodox Didactic Theology Caransebeş.

Location : - Caransebes, Romania
E-mail : - ioanmihoc@yahoo.com.

Experience of thought and the concept of the author and of the creation in the medieval age are not seen as autonomous processes, but as a part of practice of representation within concrete, above all theological requirements and expectations. Typical for medieval thought are syntheses in which philosophy is transformed into theology, art into a mimesis of mimesis, literature into a praying practice. Various spiritual flows of the East and the West gave birth to two types of thinkers: a byzantine one, based on ancient Greece and the power of synthesis, and a western one – scholastic, critical thinking and syncretic intellectual. Saint John of Damascus is the embodiment of a byzantine thinker, who with miraculous ease re-appropriated and reshaped classical and Christian thought heritage.

Keywords: - to think, intellectual, scholastics, philosophical faith, eclecticism

Ph.D. Boris B. Brajović, Prof. at the Faculty of Philosophy – Nikšić, University of Montenegro

Location : - Muntenergu
E-mail : - bbbrajo@yahoo.gr

L’homme est un être théandrique. Il a une vie divine et humaine dans laquelle l’humain et le divin sont des relations qui ne s’excluent pas, mais qui se trouvent dans une réelle communion, comme celle entre l’âme et le corps. En tant qu’être qu’on ne peut pas confondre avec les autres créatures, l’homme se distingue par son ego qui se trouve à la base de son existence comme une partie non-créée, qui tient de Dieu et de l’éternité, se distinguant de tout être vivant du monde.

Keywords: - relation, création, créature, nature, personne, ego, mouvement, attraction, théandrique, grâce divine, communion, existence, conscience

Pr. Dr. Constantin I. Băjău, Maître des conf. à la Faculté de Théologie Orthodoxe de l’université Craiova

Location : - Craiova, Romania
E-mail : - dana_bajau_2004@yahoo.com

Opened in 1541, the Transylvanian Principality era coincided, in religious terms, with the move to Protestantism, mostly, of the members of the three privileged nations: Hungarians, Saxons and Szeklers. Supported by the princes and the Transylvanian Diet members, the Reformation, however, could not impose among the population mostly Romanian; exception made only social elites of Romanians, who, wishing to preserve old privileges, embraced the Calvinism.

Keywords: - Orthodoxy, Calvinism, Reformed Church, Transylvania, Hunedoara, the Romanian population.

Ph.D. Florin Dobrei, Assist. Prof. at the Department “Didactic Orthodox Theology” in Caransebeş

Location : - Caransebes, Romania
E-mail : - dobrei.florin@yahoo.com

War is the inevitable consequence of inequality, injustice and slavery, or a false equality, justice and freedom. War, injustice and slavery, or volatile peace, justice and insufficient freedom form a chain. Christian Church History gives us sufficient examples of justification on military conflicts through the doctrine of faith. Therefore, the Christian Church must strive to avoid conflict and for instauration of peace. Peace is the most precious asset of humanity. In the world around the Mediterranean, two forms of holy war did emerge. First, the Muslim jihad. Much has been written about this, and I wish only to point out its salient features. Jihad is a religious duty for the Muslim community to propagate Islam, employing coercion of various sorts as needed, until the whole world professes Islam or is subject to its laws. At times, especially when the caliph, or other religious authority, proclaims it, this obligation takes the form of armed conflict. Those who die in the struggle are acclaimed as martyrs and are believed to go straight to paradise. In Western Europe the idea of a holy war developed later and for different reasons. So much has been written about this that there is no need to enter into detail. First, we must remember that what we call a crusade was, especially during the first century or so, a pilgrimage, and those who took part in it were pilgrims; it was a holy journey (iter, passagium), not a holy war.

Keywords: -

Rev. Phd. Adrian Ignat, Assist. Prof. at the Faculty of Theology, “Valahia” University of Târgovişte

Location : - Targoviste, Romania
E-mail : - bisericavulcanabai@yahoo.com