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The Church-State relationships in EU Member States are in a process of a radical transformation. This is the result of a rapid political integration and also of the major transformations of the modernity. Religion is still part of the European public space even if, according to modernity premises, it should be only a private matter. According to Max Weber and other authors, secularization diminishes the role of the religion in society. However, these theories are being contested in recent years, due to the interpretation of statistical data and to the emergence of fundamentalist religious movements spreading around the world. Consequently, secularization is a tendency and not an "iron law". As regards the current role of the religion, Silvio Ferrari developed the theory according to which there is a common European model. This model does not exist yet, but certainly we live in an era defined by the continuous searching of such a model. There is no European identity without common values. Some of these values, like toleration, do have a profound religious foundation. European integration is based on the action of different actors, including interest groups located in Brussels. The Churches and the religious organizations are also part of this category of actors and they try to be part of a process by which a common space for consultation will emerge.

The positive, unifying ideological resources of liberal and progressive Islamic interpretations deserve more than ever to be exploited in the contemporary socio-political context. Their conceptual tools, principles and theses could solve the conflictual cleavage, politically manipulated, between Islam and Western modernity, without repudiating the references to an Islamic paradigm. Therefore, liberal and progressive Islamic understandings could avoid the recent superficial oscillation between two ideological -artificially constructed- extremes, namely either confining the discussions to the secular, colonialist or postcolonialist perspectives, or promoting the defensive opportunist neotraditionalist Islamic approaches, specific to the nationalist movements of the last century so-called Islamic revival. Liberal Islam does not fully adopt all liberal theses and does not obediently imitate Western philosophy. Liberal Islamic understandings are defined by the opposition against teocracy and by supporting the democracy. Women, minorities and non-Muslims' rights in Muslim-majority countries, freedom of thought and trust in human progress, are other essential tenets that are fundamented on contemporary understandings of the major Islamic sources. Trying to correct some excesses that the liberal Muslims were accused of, but maintaining the reformist tendencies, progressive Muslims' approach is centered on a "multiple critiqueˮ ‒ a simultaneous critique of the diverse discourses and communities in which Muslims are situated. Not only the authoritarian constructions of literalist, puritanist Muslims, the violation of human rights, freedom of expression and of religion, the oppression of women in some Muslim countries are condemned and deconstructed, but also some political, economic, intellectual hegemonic Western aspects of modernity. In Romania these contemporary tendencies of interpreting Islam are not yet represented at a community level.

The family, its formation, the relationships between man, woman, children and relatives, as well as the relationships with the rest of the community were filtered by the "village gossip". The need for a strong solidarity that was necessary in the unfriendly conditions at the time compelled the individuals to accept the cohabitation with other members of the family (including the extended one) and with the rest of the community. More often than not, the individual behaviour acquired the expression of the collective behaviour. Such an influence of the community was obvious in the traditional rural societies. However, in time, it became progressively diluted under the pressure of modernity.
We can see that there were deep changes as the area integrated to an economic circuit that would lead to imposing new mutations in several economic sectors. The economic development and the dissemination of non-agricultural activities associated to urban development whose influence went growing brought about alterations in the family relations. Then, there were mutations in the relationship between the family, the domestic group and the household resources. These changes were not obvious in all localities in the region: some of them were still anchored in the traditional as the new managed to penetrate more difficultly, while major changes on the level of the collective mental could not be perceived on a short span of time. Nevertheless, under the influence of modernity, society influenced the family not only in point of form, but also insofar as its role and functions were concerned. Mentalities changed together with the form and nature of society. Family was no longer big; it did no longer accept the interference of the relatives and even less that of the community. Changes were more visible in the city; however, once the social, cultural and economic changes, they became obvious in the countryside too. The nuclear family was the new family model where interference from the outside was insignificant.

This article intends to analyze the role of religion in the public sphere in Habermas's theory. Despite the fact that the concept has been launched in a book published in 1961, only in 2005 the well-known German thinker has dealt explicitly with this issue. Even the critics of his public sphere model do not mention the lack of religion from the whole paradigm. Some of Habermas writings related to religion prior to 2005 are discussed. The role of religion in the public sphere is, according to Habermas, related with the issue of religious freedom and the State- Church separation, a model opposed to French laicïté. For Habermas, the state must not only be neutral to the religious discourse, but it must also encourage the participation of political organizations to public life. Another issue that is discussed by Habermas is the relationship between religious majorities and minorities. Habermas does assume a middle position between laicïté and the refuse of the modernity-imposed borders between religion and politics. The article takes an insight into the way Charles Taylor deals with the role of religion in the public sphere, a helpful argument for showing that the debate on this issue is only at the beginning.

This study aims to answer the question whether Christian Orthodoxy can inspire political movements. In so doing we start from the political theories of modernity where the link between Christianity and democracy is central. Our result sounds unexpected: interaction between Orthodoxy and democracy seems to not have a perspective. It is too late for it since most political movements in post-communism do not have the religious identity of their members as criterion. The situation was not different before. As an example the effort of the orthodox theologians and laymen in Romania before the outbreak of the Second World War is quoted here. Almost without an exception all focused and restricted their interest on the question of the nation. Therein we see the principal reason for the above postulated perspective of an orthodox political doctrine until now. On the European level the situation looks also no better. Even the parties, which attribute themselves the Christian values, have at present large difficulties to convey their message. It remains only to hope that the political actors rediscover the social and actively support the Christian ethics in the public area. Only so can democracy be regarded as one of the most important binding forces also under the Christians.

Pierre Manent is viewed as a French thinker that develops in modern times the liberal tradition of political thinking. One of the most important issues of Manent's thinking that was not enough underlined it is the relationship between religion an politics and how this evolved from the beginning of Christianity until the main consequences of modernity. Manent view on religion and politics is the core of this paper analysis. The main contributions of Manent, such as Naissances de la politique moderne. Machiavel, Hobbes, Rousseau (1977), Histoire intellectuelle du lib.ralisme (1987) La cit. de l'homme (1994), Cours familier de philosophie politique (2001), La raison des nations. R.flections sur la d.mocratie en Europe (2006) are analyzed from this perspective. Our conclusion is that in the way Manent deals with the relationship between politics and religion there are some constants that may be found in all his work. These are: the relationship between the Church and the different forms of political organization in Europe (Civitas, Imperium, monarchy); the fact that Christianity is one of the few current relevant concepts for political, due to the failure of totalitarian ideologies; the idea that secularization in Europe is not irreversible; we live in "an age of separations", and Church-State is one of these separations; we witness the religion transformation process and the .tat la.que cannot survive to .tat-nation; the role of Islam in modern societies and his perpetual finding of a political form; the relationship between Judaism, state and nation; the issue of the Christian identity of Europe.

Divorce, common-law marriage and illegitimacy (irrespective of its forms) were, no matter the society typology as the phenomenon is approached, forms of social deviation that entailed the dilution of the family image and norms. We do not discuss here about a dilution of the traditional norms concerning family, as someone might misunderstand, it was an erosion of the idea of family in general. The "family" could acquire different forms as compared to the "official" one. Paradoxically, all these were not only the result of personal emancipation, when the youth broke from the traditional norms, which were strongly influenced by religious norms and values, and would have got involved in "dangerous and shameful relationships". The peasant "forgot" to marry his woman not out of emancipation. The theory of personal emancipation leading to the erosion of the idea of family through the dilution of traditional norms, which was valid from the urban perspective (here, due to the affirmation of modernity, the alterity of religious norms led to such relationships), was not supported in the peasant countryside.
The Church fought all these. In fact, the bishopric sent guidelines to priests to take steps against common-law marriages very often. Despite priests' endeavours, the results were not considerable. Few priests could boast (after the first recommendation) in their subsequent parish report to have significantly contributed to diminishing the number of common-law marriages in their parish. The Church faced another issue brought about by its long debate with the State to control the act of marriage. The marriage laws set out in 1894 were the most complex laws regulating the political-religious relations in the matrimonial field in the second half of the 19th century. Due to their clarity, they managed to put an end to the conflicts between the lay and church authorities. Moreover, the debate concerning matrimonial issues for different confessions ended, too, in favour of the State. The State managed to impose its authority in the matrimonial field. The Church was thus compelled to accept the increased competence of the State by introducing the civil documents. All these caused mutations that triggered very different behaviours. Nevertheless, the Church kept imposing religious marriage, divorce and re-marriage for all its parishioners. In such a situation, by analysing the evolution of common-law marriages from the perspective of the Church, we may notice that, on the level of the whole area we focused on, there was a greater easiness in approaching religious marriage after 1895, once the compulsory civil marriage was imposed. The perception of the divorce also changed when the civil matrimonial law was introduced at the end of 1894. Through a last effort, as the Church did not acknowledge lay divorce, they did not grant the right to a second marriage to the individuals. Moreover, from the perspective of the Church, the possible future marriage was considered as a mere common-law marriage, although the State approved of the divorce and the second marriage in which a divorced partner was involved.

ISTORIE • HISTORY »» Paul Brusanowski ; Cronologia unirii Bucovinei cu România (II): Intervenția românească în Bucovina și unirea acesteia cu România (8-28 noiembrie 1918) • The Chronology of Bucovina's Union with Romania (II): The Romanian Intervention in Bucovina and its Union with Romania (8-28 November 1918). În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 1-8 ; Silviu I. Purece ; Reevaluarea tezaurului cu monedă romană republicană de la Goranu (Rm. Vâlcea) • A Reevaluation of the Roman Republican Coin Hoard from Goranu (Rm. Vâlcea). În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 9-13 ; »» STUDII LITERARE • LITERARY STUDIES »» Mădălina Agoston ; Exilul teoriei românești: modernitatea mateincălinesciană întrenațional și global • Romanian's Theory Exile: Matei Călinescu's Modernity between National and Global. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 14-20 ; Viorella Manolache ; Aceasta nu este o haină de piele: Michel Foucault și schema "fashion thinking". Pe marginea unui dialog cu designerul Ștefan Muscă • This is not a leather jacket: Michel Foucault in the scheme of "fashion thinking" On the edge of a dialogue with designer Ștefan Muscă. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 21-27 ; Raluca Stanciu (Soare) ; Object and interpretation. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 28-30 ; Sunhild Galter ; Der Einfluss der kulturellen Zugehörigkeit auf das Verhalten der Figuren in Eginald Schlattners Roman "Das Klavierim Nebel" • The Influence of Cultural Identity on the Behaviour of the Characters in Eginald Schlattners Novel "Das Klavierim Nebel". În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 31-39 ; Amalia Cotoi ; Mobilitatealite rară interbelică la confluența dintre furt și progres. • Romanian inter-war literary mobility at the crossroads between theft and progress. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 40-45 ; »» ȘTIINȚELE LIMBII • LANGUAGE SCIENCES »» Radu Drăgulescu ; Considerații lingvistice asupra fitonimelor formate cu ajutorul termenului de origine latină "ochi". • Linguistic Considerations on Phytonymes built with the Help of the Latin Originated Term "ochi" (eye). În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 46-55 ; Marius Opincariu ; Integrarea atributelor emoțional lingvistice în arhitecturile eLearning. • Integrating emotional linguistic attributes in eLearning designs. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 56-64 ; Mariana Pascaru ; Creația de lumi în limbaj. Analiza lumilor textului în poezia optzecistă. • Creation of Worlds in Language. Text worlds analysis in the poems of the '80s. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 65-73 ; Iulia-Maria Soare ; Câteva aspecte privind conceptul de proformă • Some aspects of the concept of proform. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 74-80 ; »» STUDII TEOLOGICE • THEOLOGY SCIENCES »» Radu Gârbacea ; Vita antiqua a unei sfinte travestite: Maria ; care și-a schimbat numele în Marin. Introducere și traducere. • Vita antiqua of a transvestite saint: Mary ; who changed her name to Marin. Introduction and Romanian translation. În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 81-85 ; Daniel Buda ; The Gravediggers: Attempt to an Anthropological Approach based on Own Experiences • În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 86-90 ; »» ȘTIINȚELE EDUCAȚIEI • EDUCATION SCIENCES »» Angela Muschitiello ; Educating for empathy in order to promote the well-being of second-generation foreign minors • În: Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; p. 91-96. ; Revista Transilvania - serie nouă ; anul XLVII (CLI) ; nr. 8 ; 2019 ; CONSILIUL ȘTIINȚIFIC: prof. univ. dr. Ștefan Afloroaei (Universitatea "Alexandru Ioan Cuza" din Iași ; România) ; prof. univ. dr. habil. Constantin Chiriac (Universitatea "Lucian Blaga" din Sibiu ; România) ; prof. univ. dr. Petr Kopecký (Universitatea din Leiden ; Germania) ; prof. univ. dr. Mihaela Miroiu (Școala Națională de Studii Politice și Administrative ; România) ; acad. pr. prof. univ. dr. Mircea Păcurariu (Academia Română) ; acad. prof. univ. dr. Ioan-Aurel Pop (Academia Română) ; conf. univ. dr. Marci Shore (Universitatea Yale ; Statele Unite ale Americii) ; prof. univ. dr. Stefan Sienerth (Universitatea "Ludwig Maximilian" din München ; Germania) ; prof. univ. dr. habil. Andrei Terian (Universitatea "Lucian Blaga" din Sibiu ; România) ; acad. prof. univ. dr. Alexandru Zub (Academia Română). REDACȚIA: Redactor-șef: Radu Vancu ; Redactori: Dragoș Varga ; Vlad Pojoga. Secretar de redacție: Ștefan Baghiu.