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The Council of Metropolitan See and Its Canonical Basis. An Orthodox Approach

100%

Mititelu C.

Ecumeny and Law

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2019

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tom 7

53-76

FR

Le lecteur de cette étude aura l’occasion de se familiariser avec l’ancienne institution canonique et juridique européenne, c’est-à-dire la synodalité, notamment avec les dispositions des normes canoniques de l’Église d’Orient concernant l’institution éparchiale (métropolitaine) de la synodalité et, ipso facto, avec la question du système synodal. Comme les fondements canoniques du système synodal sont inclus dans la législation canonique du premier millénaire, nous avons dû faire une analyse herméneutique de son texte, ce qui nous a montré qu’en nous référant à ad fontes, nous pouvons aussi ouvrir une voie qui conduira à la restauration de l’unité des deux mondes chrétiens, c’est-à-dire de Pars Orientis et Pars Occidentis.

IT

Il lettore di questo studio avrà l’opportunità di conoscere l’antica istituzione canonica e giuridica europea, cioè la sinodalità, e particolarmente le disposizioni delle norme canoniche della Chiesa d’Oriente relative all’istituzione eparchiale (metropolitana) della sinodalità e, ipso facto, la questione del sistema sinodale. Poiché le basi canoniche del sistema sinodale sono incluse nella legislazione canonica del primo millennio, abbiamo dovuto fare un’analisi ermeneutica del suo testo, il che ci ha mostrato che, facendo riferimento ad ad fontes, possiamo anche aprire una strada conducente al ripristino dell’unità dei due mondi cristiani, e cioè Pars Orientis e Pars Occidentis.

EN

In this canonical study, the reader of the article will have an opportunity to become acquainted with an old European canonical-juridical institution, that is, the synodality, and, ipso facto, about its juridical regime. And, naturally, the reader can get acquainted more closely with the provisions of the canonical norms of the Eastern Church regarding the eparchial (metropolitan) synodality institution, and, ipso facto, with the issue of the regime of the synodality. Since the canonical bases of the synodality regime are foreseen in the canonical legislation of the first millennium, we had to make an hermeneutical analysis of its text, which showed us that, by resorting to ad fontes, we can also pave the way that would go towards the restoration of the unity of the two Christian worlds, namely, Pars Orientis and Pars Occidentis.

2

Pope John Paul II’s Encyclical Letter "Ut unum sint" and Its Praiseworthy Contribution to the Cause of Christian Unity

100%

Mititelu C.

Ecumeny and Law

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2022

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tom 10

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nr 2

135-156

EN

A careful examination of the text of Pope John Paul II’s encyclical Ut unum sint allows us to see, first of all, the fact that His Holiness was closely acquainted with the ecclesiological doctrine of the Second Vatican Council, in which he, in fact, played an active part, including by drafting some synodal documents, such as the decree on ecumenism Unitatis redintegratio. Moreover, in his ecumenical approach, Pope John Paul II aptly advocated for the participation of the Catholic Church in the work of the Ecumenical Council of Churches and for the restoration of the unity of Christians, hence his full ecumenical commitment to engage in ecumenical dialogue with all the Churches, and particularly with the Eastern Church, which he suggestively called “sister Church”. In fact, both his pastoral-practical activity of ecumenical commitment, as well as his encyclicals, abundantly confirm that the Supreme Pontiff has indeed made a praiseworthy contribution to the cause of Christian unity, which the Founder of the Church himself wanted (cf. John 17:21), and which must remain an example for us Christians of today and tomorrow.

3

The Service of the Romanian Orthodox Church to Migrants

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Mititelu C.

Ecumeny and Law

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2021

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tom 9

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nr 1

45-66

IT

Dalle pagine di questo studio, il lettore avrà l’opportunità di apprendere che i migranti che si sono stabiliti in Romania dopo il 1998 sono stati curati dalla Chiesa ortodossa rumena; allo stesso tempo, la loro presenza tra i rumeni ha permesso alla Chiesa di sottolineare che era ed è ancora una „serva” dell’uomo, inclusi rifugiati, migranti, apolidi. Infatti, dal 1998 fino a oggi, la Chiesa ortodossa rumena compie grandi sforzi tramite i suoi membri (chierici, credenti, monachi) per monitorare e risolvere la crisi migratoria. Grazie a questo approccio, avviato e migliorato dall’attuale Primate, Sua Santità il Patriarca Daniele, sia nel Paese che nella diaspora, il problema delle migrazioni non solo poteva essere monitorato, ma anche risolto in conformità con i regolamenti ecclesiastici, nonché con il diritto statale e con il diritto dell’Unione Europea, ovvero con i regolamenti degli Stati membri dell’UE in cui la nostra Chiesa ha una parte della sua diaspora. Il lettore potrà notare che nelle sue attività di monitoraggio e di risoluzione del problema delle migrazioni, la nostra Chiesa ha tenuto conto sia degli orientamenti emanati dagli organi del Consiglio ecumenico delle Chiese, che dei principi guida formulati dai responsabili delle due Chiese. : cattolica e ortodossa, e cioè da Sua Santità Papa Francesco e da Sua Santità il Patriarca Ecumenico Bartolomeo I. Si tratta delle loro Dichiarazioni congiunte sulle migrazioni, che testimoniano della natura ecumenica del loro approccio alla suddetta questione.

FR

Au fil des pages de cette étude, le lecteur aura l’occasion d’apprendre que les migrants qui se sont installés en Roumanie après 1998 ont fait l’objet d’une attention particulière de la part de l’Église orthodoxe roumaine ; en même temps, leur présence parmi les Roumains a permis à l’Église de souligner qu’elle était et est toujours une « servante » de l’homme, y compris les réfugiés, les migrants, les apatrides. En effet, l’Église orthodoxe roumaine, par ses ecclésiastiques, croyants et moines, déploie des efforts considérables pour surveiller et résoudre la crise migratoire. Grâce à cette approche, initiée et améliorée par l’actuel Primat, Sa Sainteté le Patriarche Daniel, tant dans le pays que dans la diaspora, le problème de la migration a pu non seulement être suivi, mais aussi résolu conformément aux règlements de l’Église, conformément au droit de l’État et conformément à celui de l’Union européenne, c’est-à-dire les États membres de l’UE où notre Église a une partie de sa diaspora. Le lecteur pourra noter que dans ses activités de monitorage et de résolution du problème des migrations, notre Église a pris en compte à la fois les orientations émises par les organes du Conseil oecuménique des Églises et les principes directeurs formulés par les dirigeants des deux Églises : catholiques et orthodoxes, c’està- dire Sa Sainteté le Pape François et Sa Sainteté le Patriarche oecuménique Bartholomée Ier de Constantinople. Nous parlons de leurs Déclarations conjointes sur la migration, qui témoignent de la nature oecuménique de leur approche de la question examinée.

EN

Through the concrete steps taken by its members (clergy, believers, and monks), from 1998 until now, the Romanian Orthodox Church has carried out extensive actions to monitor and solve the migration crisis. Thanks to this approach, initiated and improved by its current Primate, His Beatitude, Patriarch Daniel, both in the country and in the diaspora of our Church, the phenomenon of migration was not only be monitored, but also solved both in accordance with Church rules and with State laws, as well as those of the Law of the European Union, that is, of the EU Member States. From our article, the informed reader will be also able to see that, in its actions for monitoring and solving the migration problem, our Church has taken into account both the guidelines issued by the bodies of the Ecumenical Council of Churches and the guiding principles stated by the leaders of the two Churches, Catholic and Orthodox, namely, His Holiness, Pope Francis, and His Beatitude, the Ecumenical Patriarch, Bartholomew I, in their joint Declarations on the issue of migration, hence the ecumenical nature of the approach to the issue of migration.

4

The Right to Marriage according to the Provisions of the Main Legal Instruments of the UN and EU

63%

Mititelu C. , Moise B.

Ecumeny and Law

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2023

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tom 11

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nr 1

137-154

EN

Both in the Universal Declaration of Human Rights (Art. 16) and in the European Convention on Human Rights (Art. 12), the right to marriage is perceived and defined as a fundamental human right, as it was in fact enounced both by jus divinum and by jus naturale. Among other things, from the texts of the legal instruments, of prime importance to the nations of the world, one can note that a marriage can be concluded only between a man and a woman, and only if the following indispensable conditions are met, namely: a) the marriageable age laid down in the national law; b) the mutual consent of the future spouses; c) that the race, nationality or religion of the future spouses are not taken into account. Therefore, a valid marriage is concluded only by the persons of different sex (man and woman), and not by the people of any sex, as the Treaty of Nice (2000) stipulated. In the article, we also highlighted the fact that the right of a man and a woman to have a family is ontologically bound with the marriage. This reality proves in fact, once more, that the marriage and the family were and remain “two main institutions of the mankind.”