Universitatea Ovidius Constana

THEOLOGIA PONTICA

REVISTA CENTRULUI DE CERCETRI TEOLOGICE,
INTERCULTURALE I ECUMENICE SF. IOAN CASSIAN

DIALOG CRETIN
I INTERCULTURALITATE














ANUL III (2010), NR. 1-2

REDACIA I ADMINISTRAIA:
Facultatea de Teologie Ortodox Universitatea Ovidius
Aleea Universitii, nr. 1, Constana
Telefon: 040241670900

Colectivul redacional
Preedinte:
Arhiepiscop Dr. TEODOSIE
Decanul Facultii de Teologie Ortodox a
Universitii Ovidius Constana
Membri:
Pr. prof. dr. Ioan SAUCA
Institutul Ecumenic de la Bossey (Elveia)
Pr. prof. dr. Adrian NICULCEA
Facultatea de Teologie Ortodox Constana
Pr. Marie-Jacques de BELSUNCE
Comunitatea Sfntul Ioan Bucureti
Prof. univ. dr. pr. Iosif BISOC, OFMConv.
Institutul Teologic Romano-Catolic Franciscan din Roman
Pr. prof. dr. Alexandru IONI
Facultatea de Teologie Ortodox Constana
Pr.conf. dr. Nechita RUNCAN
Facultatea de Teologie Ortodox Constana
Ass. prof. dr. Emil TRAYTCHEV
Decanul Facultii Theologie a Universitii din Sofia
Drd. Marina VASINA
Institutul de cercetare iconografic din Sankt Petersburg
Pr. lect. dr. Mihail SPTRELU
Secretar AIDRom Bucureti

Redactor responsabil:
Pr. prof. dr. Vasile NECHITA
nechita_vasile53@yahoo.com

Secretari redacie:
Pr. drd. Constantin CIOBANU
Drd. Constantin RUSU
Drd. Ioan DURA

ISSN 1844 2870
Editura - acreditat CNCSIS
Tel: 0332421250; vasi98iasi@yahoo.com; www.vasiliana98.ro
Redactor: Florentin Busuioc
Iai - Romnia

Publicm orice material legat de profilul de cercetare al Centrului de Cercetri
Teologice, Interculturale i Ecumenice Sf. Ioan Cassian
Responsabilitatea pentru coninutul fiecrui text aparine, n exclusivitate, autorului
Materialele trimise pentru publicare nu se restituie






CUPRINS

From World Mission to Interreligious Witness: Visiming ecumenics in the 21st
century - Dublin 14-25 iunie 2010 ................................................................................... 5

ECUMENICAL DIALOG TODAY
Archbishop D. Teodosius PETRESCU, Romanian Orthodox Spirituality and
Ecumenical Dialog ............................................................................................................. 9

D. D., Professor, Fr. Vasile NECHITA, Edinburgh 1910-2010. Achievements,
Disillusions and Hopes / Perspectives ......................................................................... 15

DIALOGUL ORTODOX-ROMANO-CATOLIC
Prof. univ. dr. pr. Vasile CITIRIG, Aspecte dogmatice n mariologia Papei Ioan
Paul al II-lea ...................................................................................................................... 40

Lect. D. Ilie MELNICIUC, Biblical Statements About Passion, Death and Christs
Resurrection in Niceean Creed ...................................................................................... 48

Pr. asist. dr. Corneliu-Drago BLAN, Slujirea nvtoreasc a preoiei
sacramentale ..................................................................................................................... 61

STUDII
Prof. univ. dr. Gheorghe F. ANGHELESCU, De la istorie la eshatologie. Un demers
mpotriva pervertirii timpului ....................................................................................... 69

Drd. Ioan DURA, Regula Fidei i deconstrucia nvturii de credin. Simbolul
niceo-constantinopolitan n condiia postmodernismului ...................................... 81

Drd. Constantin C. RUSU, Raionalitatea teologic i filosofia tiinei o interogare
hermeneutic radical ..................................................................................................... 95

DIALOG INTERRELIGIOS
Ph. D. Ioan DURA, Brahman Ekamevdvityam: The Undifferentiated Absolute in
Advaita Vednta ............................................................................................................ 112

Ph. D. Fr. Constantin CIOBANU, Ethnic and Religious Pluralism in Dobrudja
Country (Romania) ........................................................................................................ 119




THEOLOGIA PONTICA

4

LOCUL ORTODOXIEI ROMNETI N DIALOGUL ECUMENIC
Ph.D., Student Paula BUD, Naming and Thinking God in Orthodoxy .................. 132

Hieromonk Benedict GEORGESCU, Romanian Orthodoxy A Bridge Between
Orient and Occident ...................................................................................................... 143

Ph D. Bogdan Florin CHIRILU, The Trinitarian Love into a United Europe .... 152

Lt. col. Carol-Teodor PETERFI, Ethnic Religious Dimension of Security ............ 163

Masters Degree Student Corneliu CHIVU, Rediscovering the Patristic Orthodox
Spirituality in the Occidental Space A Chance to Recovering the Christian
Unity of Europe from the First Millenium ................................................................ 182

Masters Degree Student Doru Emanuel PANTAZI, Church's Mission in a Secular
Europe .............................................................................................................................. 193

Elena TBU, The Romanian Orthodox Christianity in a Pluralist World ......... 207

DIALOG TEOLOGIE-ECONOMIE
Prof. univ. dr. Tiberiu BRILEAN, Teoeconomia ........................................................ 219

NSEMNRI
Pr. prof. univ. dr. Alexandru M. IONI, Visarion Puiu mitropolitul pribeag i
condamnat la moarte ..................................................................................................... 223

CRI N AGORA
Mijlocitori ntre cretinismul oriental i cel occidental: Alexandru Surdu,
Izvoare de filosofie romneasc (Pr. prof. univ. dr. Vasile NECHITA) .................... 241

Cunoaterea i acceptarea alteritii religioase: Nicu Gavrilu, Mama protilor
e mereu gravid. Sociologia patologiilor cotidiene, (Drd. Bogdan-Ciprian
NECHITA) ........................................................................................................................ 250

RECENZII
Juan Mateos, S.J., Utrenia bizantin (Pr. drd. Florin DRGOI) ............................... 255

Teologie ortodox n destin romnesc - Printele Profesor Ilie Moldovan la 80 de
ani (Drd. Doru Emanuel PANTAZI) .............................................................................. 260

www.ecumenismdobrogean.ro...................................................................................... 268





FROM WORLD MISSION
TO INTERRELIGIOUS WITNESS: VISIMING ECUMENICS
IN THE 21
st
CENTURY
Dublin 14 - 25 iunie 2010


Aniversarea unui secol de la Conferina de la Edimburg
considerat a fi momentul hotrtor pentru afirmarea voinei de
colaborare ecumenic dintre Bisericile cretine n domeniul misiunii, dar
i al aprofundrii unor nvturi de credin divergente a prilejuit
cunoscutei Irish School of Ecumenics din Dublin organizarea unui
program intensiv cu o larg participare internaional (aproximativ 20
de universiti), interconfesional i interreligioas, sub genericul:
Translating God(s): Intercultural Theology and Interreligious studies (Dublin,
June 14-25, 2010), ale crei lucrri s-au desfurat n patru secii: 1.
Naming and Thinking God in Europe Today; 2. From World Mission to
Interreligious Witness; 3. Dialogues of Religious i 4. Fluid Religious
and New Modernity, n perioada 16-18 iunie 2010.
Din partea Facultii de Teologie a Universitii Ovidius din
Constana la aceast ntrunire ecumenic au participat: nalt
Preasfinitul Dr. Teodosie Arhiepiscop al Tomisului, decanul Facultii
de Teologie, Preacucernicul Preot dr. Vasile Nechita, profesor de
Misiologie i Ecumenism, Domnul profesor Rzvan Ionescu, doctoranzi,
masteranzi i studeni; nalt Preasfinitul Teodosie a susinut referatul n
cadrul seciei nti Romanian Orthodox Spirituality and Ecumenical
Dialog , iar Preacucernicul Printe profesor Vasile Nechita n cadrul
celei de a doua secii Edinburgh 1910-2010. Achievements, Disillusions
and Hopes / Perspectives , care sunt publicate integral n prezentul
numr al revistei noastre.
Dintre referatele susinute n cele patru grupe amintim: Felix
Wilfred, From World Mission to World Christianity: Revisting Christian
Witness from the Global South; Maria Clara Bingemer (Rio de Janeiro),
Solange Lefevre (Montreal), Eloi Messi Metago (Yaounde), Regina
Ammicht-Qinn (Tubingen), Elaine Wainwright (Auckland) i Felix
Wilfred (Chennai) cu privire la subtema The Public Character of Faith and
Theology; iar Robert J. Shreiter (Chicago), Christian Witness in New
Modernity: Traiectories in Intercultural Theology, Will Storrar (Priceton),
THEOLOGIA PONTICA

6
Religion and Theology in Public Life; Ina Merdjanova (Sofia), Eastern
Orthodox Christianity in a Pluralism World; Ataullah Siddiqui (Leicester),
Islam and Public Witness: Issues in Dawah and Religious Pluralism; Lisa
Sowle Cahil (Boston), Diego Irarrazaval (Santiago), Susan Ross
(Chicago), Silvia Scatena (Modena) i Marie-Theres Wacker (Munster)
cu privire la Cultures of Faith in the Public Square, Catherine Cornille
(Boston), The Role of Witness in Interreligious Dialogue; Ram-Prasad
Chakravarthi (Lancester), Interreligious and Witness: Examining the Terms
from Hindu Perspectives; Linda Hogan (Dublin) i John D Arcy May
(Dublin), Ecumenics an Intercultural, Intereligious and Public Theology.
ntrunirea s-a ncheiat cu Panel & Plenum, n cadrul cruia sub
genericul: Dissent, Witness and Public Theology au fost refereni: Erik
Borgman (Tubingen), Hille Haker (Frankfurt), Ina Merdjanova (Sofia),
Ataullah Siddaqui (Leicester) i Will Storrar (Princeton).
Participanii la aceast ntrunire, n cadrul discuiilor pe grup i
particulare, au putut lega prietenii, identifica noi teme de discuie i
prioriti n mrturisirea lui Hristos astzi, precum i a proiecta noi
ntlniri de acest gen n cadrul instituiilor de nvmnt teologic, al
departamentelor specializate n susinerea dialogului intercretin i
interreligios sau al organismelor locale, zonale sau regionale preocupate
de asemenea dezbateri privind locul Teologiei n spaiul public i
oportunitile pe care le ofer diferitele medii interculturale, cum este
cazul Dobrogei n care pot fi gsite deopotriv o reprezentativ
diversitate religioas precum i o multietnicitate, caracterizate prin
colaborare i convieuire panic de secole.
Ct privete pe doctoranzii, masteranzii i studenii facultii
noastre care au luat parte la aceast ntrunire ecumenic, precum i la
un trend, desfurat ntre 14 i 25 iunie 2010, sub egida Trinity College
Dublin, putem afirma c a fost n primul rnd o benefic ntlnire cu
tineri aparinnd altor Biserici cretine, cu care au legat prietenii; roadele
acestora se vor vedea n decursul anilor ce vor urma. Sperm c aceste
prime contacte s fie continuate i de altele, nct ele s devin o
constant a slujirii noastre.
Dintre temele abordate de refereni sau dezbtute n cadrul
discuiilor pe grupe merit a fi amintite: Naming and Thinking God in
Europe Today; Geographies of God Talk in Southeast Europe; God in Europe
Is there an Europe God?; The European Condition: God Talk in Secular
Contexts; Translating God(s): From Crosscultural Translation to Interreligious
Witness; Dialogue, Research, Democracy: The Concept of Revelation in a
Culture of Debate; Contemporary Perspectives in the Theology of Religious;
THEOLOGIA PONTICA

7
Islamic Theology and the Interreligious Frontiers in Turkey; Christian
Minorities in the Middle East and their Effects on Muslim. Christian Relations
in Europe; Qur an, Islam and Other Faiths; Seeking the God Who is Real
Enough to be Absent: Hindu and Christian Insights; Translator s Implicit
Codes, Avoiding Hidden Agendas in the Interreligious Study of South Asia;
Comparative Theology with Hinduism or Islam; The Crucifixion of Christ in
Indo Islamic Painting; Perspectives on India and the West: Politics, Religion
and Art; Fluid Religion and New Modernity: a Baltic Perspective; Fluid
Religions and De/Traditionalization in Central Europe; Cultures, Fluid
Religions and Orthodoxy in Southeast Europe; Flexible Religion: Challenge to
Modern Theology; Fluid Religions and the Ethics of New Modernity i
Ambassadors of Intercultural Theology and Interreligious Studies. Chiar i o
simpl lectur a titlurilor acestor referate poate covinge pe oricine de
seriozitatea cu care a fost abordat complexa problematic legat de
dialogul interreligios i intercretin n contextul postmodernismului i al
globalizrii.
Nu cred c ar fi o exagerare dac a afirma c pentru toi cei
care am plecat din prile dobrogene n cea mai vestic ar a Uniunii
Europene - acest pelerinaj s-a desfurat sub binecuvntata ocrotire a
celor doi sfini ai Bisericii lui Hristos, deopotriv rugtori i misionari,
care au fost aproape contemporani: Sfntul Ioan Cassian i Sfntul
Patrick; dac sfntul dobrogean fcea apel la trezvie, la pzirea fiecrui
cretin de a nu cdea n cursa vrjmaului i la cultivarea
discernmntului duhovnicesc, cunoscut i sub numele de dreapta
socotin, lumintorul Irlandei n frumoasa rugciune numit i
Platoa chema pe orice cretin s se angajeze cu toat fiina n slujirea
fr ezitare i cu mult bucurie a Evangheliei lui Hristos.
Amintind de mrturisirea patronului Irlandei pe ct de limpede
pe att de emoionant: Domnul mi-a dat darul inestimabil de a
readuce la viaa n El multe popoare, prin opera mea, i de a-i conduce
la plintatea vieii cretine; dac Domnul mi-a fcut acest mare dar
doresc s-mi consacru toate puterile mele pentru aceast cauz att
de actual pentru zilele noastre, nu putem s nu fim micai de zelul su
misionar i s nu ne impropriem ca pe un crez misionar cel puin
urmtorul pasaj din Lorica sa, cum se mai cheam amintita rugciune:

M ridic astzi
Pentru ca puterea lui Dumnezeu s m
povuiasc
Tria lui Dumnezeu s m sprijinesc
THEOLOGIA PONTICA

8
nelepciunea lui Dumnezeu s m nvee
Ochiul lui Dumnezeu s vegheze asupra mea
Urechea lui Dumnezeu s m aud
Cuvntul lui Dumnezeu s-mi dea grai
Mna lui Dumnezeu s m povuiasc
Calea lui Dumnezeu s rmn n faa
mea...
Aducem pe aceast cale mulumiri Domnilor Norbert
Hintersteiner i Peter Admirand pentru ntreaga solicitudine artat,
att nainte ct i pe parcursul ntrunirii; deopotriv, i pentru interesul
i aprecierile privind contribuia delegaiei noastre, asigurndu-i de
aleasa noastr consideraie i preuire, precum i de continua sporire din
partea noastr a eforturilor de susinere a dialogului intercretin i
interreligios, pentru a fi Ambasadors of Intercultural Theology and
Interreligious Studies.
Nu mai puin se cuvine a aduce clduroase mulumiri i
prinilor ortodoci romni de la Biserica romneasc din Dublin ,
precum i credincioilor mpreun cu care ne-am rugat; n mod deosebit,
familiei Printelui Godffrey ODonnell, pentru dragostea pe care o are
fa de Ortodoxia romneasc. Cuvintele i gesturile tuturor celor cu
care am mprtit bucuria de a aduce mpreun laud lui Dumnezeu ne
vor rmne vii n suflete, pentru c i ele fac parte din experiena
duhovniceasc pe care ne-a prilejuit-o periplul spriritual n locurile pe
care vechii greci le considerau a fi mult-cutatele cmpii Elisee...

Srbtoarea Sfntului Patrick, 17 martie 2011

Drd. pr. Constantin CIOBANU
ECUMENICAL DIALOG TODAY


ROMANIAN ORTHODOX SPIRITUALITY
AND ECUMENICAL DIALOG

By His Eminence,
University Professor Dr. TEODOSIUS PETRESCU,
The Archbishop of Tomis

The Romanian Orthodox Spirituality enjoys a distinct status within the frame
of universal Orthodoxy, status which is conferred on it by the unique mode in which
the nations history was blended with the history of the Church, and the identity of
faith was taken upon itself as the national identity. It is a well known fact by all the
historians that the Romanian nation was born as a Christian one.
The symbiosis between the unity of faith and the unity of nation constitute a
permanent characteristic of the Romanian people, and it is precisely for this reason
that, from the historical birth of the Romanian people until today, the ethnical
characteristic was identical with the religious one. Thus, the Orthodoxy and the
Romanian spirit represented two indestructible and indivisible characteristics of the
Romanian people. This reality can be noticed both within the frame of historic data
and of the natural development of this nation, and, particularly, in the literary works
which refer to the Romanian people. In these novels, short stories or poems, the
Romanian individual is presented as the faithful man who Christianizes the space and
the social and historic context in which he carries on his existence. In the life of the
Romanian, God is presented as a personal, alive, and protective reality. He is part and
parcel of the social program of the Romanian, and is close to him in all the moments of
his life.
While noticing these realities which speak of a profound sensibility and
seriousness of ontological religiosity of the Romanian individual, Father Dumitru
Stniloae has elaborated on it in a unique chapter of his book, The Orthodox Dogmatic
Theology, called: The knowledge of God under the concrete circumstances of life.
1
The
complex manner by which God is present and works in the mans life, but especially
the ability of the Romanian Orthodox faithful to relate himself to God, as his Creator
and Savior, has brought about Father Stniloae to discover the beauties of the Christian
piety and living. Thus, in the inhabitants of his village he sees clear examples of
theologians who, by their behavior, life, prayers and discussions bring God down in
their midst and live according to His will.

1
Pr. Prof. Dr. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. 1, ediia a doua, Ed.
Instutului Biblic i de Misiune al B.O.R., Bucureti, 1996, pp. 99-103: God is known by each
faithful in His providential action by which he is led in the particular circumstances of his life,
sometimes by being presented with some goods, at other times by being pedagogically deprived
of them...It is an exciting, oppresive, afflicting, joyful knowledge which awakens in our being the
responsibility and warms up the prayer, and makes our being to get closer to God. In it, our
being experiences practically the goodness, the power, the justice, and the wisdom of God, His
attentive care towards us, Gods special plan with it. In this relationship, the human being is
living a relationship of particular intimacy with God as the supreme Person (Ibidem, pp. 99-100).
THEOLOGIA PONTICA

10
On the other hand, the Romanian nation has never waged any conquering
war. As the great Romanian poet, Mihai Eminescu, said, the Romanian people has
defended its poverty, its needs and its nation in the hope of the Cross and with the joy
of Christs Resurrection. All the time, in front of the armies and of the soldiers, who
were going to lay down their lives to defend their mother-country and their ancestors
faith, to complete again the nation, for our dignity and liberty, as these heroes are
remembered at each Divine Liturgy during the moment of Great Entrance with the
honorable Gifts
2
were found the priests with the sign of the Cross, and this truth is
confessed by the national Anthem of Romania, also.
All of these facts and sensible realities of the Romanian peoples being help us
understand that there is no delimitation between the faith and nation. The symbiosis
between the ethnic and the religious or between Orthodoxy and Romanian spirit does
represent the unique status of the Romanian people in the space of the new Europe.
The Romanian spirit is a synthesis between the definite and the indefinite,
between equilibrium and impulsiveness. By his nature, the Romanian faithful is calm,
meditative, non-violent and poised. This equilibrium becomes a pillar of conscience
and of the will and generates self-control which brings about the spiritual progress. A
Christian reigning prince, Neagoe Basarab, teaches his son to be temperate and poised:
For the wise gentleman, all of his thoughts and reckonings are just. Since the mind
stays in the just mans body as the flag stays in the midst of war, and all the army looks
for the flag
The Romanian man knows that equilibrium is tantamount to reasonableness
and to an existential normalcy lived in community through communion, which
inhibits the instinct and increases the love for neighbor, and which is somehow in
contradiction with the impassioned love which stems from individualism. In the
context of love the Orthodox conscience is characterized by: contemplation, modesty,
spiritual simple-mindedness, and the joy in the Lord by externalizing the religious
feelings. These coordinates are the measure of the spiritual authenticity in the
Romanian Orthodox Spirituality and have the focusing on Christ, the ideal of holiness,
the repentance, the prayer, and the community spirit as distinctive garments.
From a Christ-centered point of view, we have to point out that the
dimensions of the Romanian Orthodox Spirituality are totally internal. The Holy
Communion is a reference system for the religious life of the Romanian individual, the
flight towards God means deification, and because of this the essential traits of the
Eastern spirituality have both an apofatic and a dynamic character in the ceaseless
ascent towards God.
The holiness experienced by the Romanian faithful is based on sensibility,
seriousness, and humility. What seems paradoxical for some and normal for others, for
the Romanian Spirituality is the fact that the history wrote down some moments when
the Romanian individuals love and magnanimity were not limited by frontiers. Thus,
the conquerors were treated with gifts and with the choicest meals, and in so doing
they were fulfilling the Saviors word, Who says: Love your enemies, bless those who
curse you, do good to those who hate you, and pray for those who spitefully use you and
persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the
evil and on the good and sends rain on the just and on the unjust (Matthew 5:44-45). This is

2
Liturghier, Ed. Institutului Biblic i de Misiune al BOR, Bucureti, 2000, pp. 152-217.
THEOLOGIA PONTICA

11
the ideal of holiness, the likeness with the Creator. Yet, while speaking of the
Romanians holiness and sanctification, we have to emphasize that they are part and
parcel of the Romanian Orthodox souls structure. For instance, in the East it is the
people, and not the ecclesiastical authority, who first feels the holiness, in other
words, the official canonization is only a confirmation of the canonization by the
Christian people (the spontaneous veneration brought to the one who has fallen
asleep).
In our Eastern spirituality the repentance does not destroy the man; on the
contrary, it proposes the psycho-physical integrity of the dispassionate one and not his
decomposition into non-being. Our Eastern Orthodox spirituality does not know such
excesses as those from Syria and Egypt. The meaning of repentance is to come back to
what is proper to the nature.
From this theological perspective we may assert that the Orthodox Spirituality
has helped the Romanian believer to cultivate his poetic and mystical sensibility in the
spirit of the authentic values of the Holy Scripture. The veracity of this assertion is
based on the genuine Christianity preached by the holy Apostle Andrew who
persuaded the Romanian people to take seriously its destiny and its historic
responsibility. It is not for nothing in the Romanian Christian tradition that Romania is
the Mother of Gods garden! At all time, the preaching of holy Apostle Andrew, has
led, and is still mystically leading, similar to a divine echo, the Romanian peoples
destiny; it is for this reason that he was chosen as the Romanias protector saint, thus
guaranteeing the identity between the Orthodoxy of our times faith and the Apostolic
Orthodoxy of his time. It is the same type of veritable and popular Christianity which
was lived by the Apostles, by the martyrs and by the faithful of the first Christian
centuries.
It was said that Romania is three centuries behind the Occident. In a way, this
is true. We have not had an extremely great number of men of culture; yet we have
had some. Even if they have gone to schools in the Occident, they have known how to
overlap the Romanian realities with a culture and a faith which have led to the
preservation of both the national and the faith identity. We have not had, and do not
have with one single exception to offer opulent buildings and knightly ranks; yet
we have known how to stay close to the nations sufferings, by promoting the social
apostleship, as a fulfillment of the divine word: If someone says, I love God, and hates
his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love
God whom he has not seen? (I John 4:20). We love God and we love the land which was
given to us by God. In fact, the Romanian land is part and parcel of the Romanian
individual, and vice versa. This unity has given birth to martyrs since the watchwind
from Oituz in 1917 sounded like this: No trespassing on this place!
The Romanian people have not lived to philosophize. They have known how
to defend themselves with the sword in their hands against the Ottoman invasion, and
thus became the watchmen of Europe. In this context, they have come into a much
more intimate contact with the truth of faith, and implicitly with God. For the
Romanian individual, the experiencing of faith and not the theological systematization
is of a vital importance. The Romanians talent, to have been born as a poet, brings him
closer to Gods Mystery. It is easy to notice, from the behavior and the attitude of
todays believers, who regularly attend the church, that the Orthodox Romanian does
not attempt at rationally, or scholastically exhaust Gods Mystery; he tries rather to
THEOLOGIA PONTICA

12
respect it by ascetical living and by prayer. The trust in God is so great that the usual
response offered in various circumstances is: If God so wills. No, that is not the
question of resignation or of the flight from responsibility; the matter is rather of
acceptance, of respect and unconditionally accomplishing the divine will, since God
loves His children and does not wish them any evil thing.
Another reference characteristic of the Romanian Orthodox spirituality refers
to the quality of being predisposed to sacrifice. The sacrifice is a Christian quality of
the Romanian people, and this tribute has been constantly paid throughout the history;
a testimony in this sense are the martyrly lives of the Romanian reigning princes, of the
clergy, of the soldiers, of the intellectuals or of the peasants, who have rather preferred
to die than to betray their faith and nation, and by whose blood, the history of our
mother-country and of our ancient Church has been written. Another aspect of the
sacrifice is the one of exceeding oneself. The legend of the Arge Monastery renders
manifest the life as a sacrifice, its altar being found in the Church. The monastery could
not be built excepting through a human sacrifice. The master Manole had to sacrifice
his wife, and he did not hesitate to do this thing. This is a proof of divine feeling and
thinking since when one dies for another ones sake is likened to the Son, but when
one must sacrifice the life of his dearest being, one is likened to the Father. A village
with a few families is counted as a village only if it has the church. A village, named
Stejaru, has only 5 families. The force of the following day is given by the look they
take to its monastery in the morning.
There is, also, a traditional vision of the Romanian Orthodox Spirituality. We
call it the deification of man by grace, and it is made manifest by mans ascending and
ennobling. At a formal level, the matter is of the famous sculpture of Constantin
Brncui, the Column of the Infinite, which goes thoroughly into the Romanian
Christians aspiration to ceaselessly ascend towards God.
On the Folklore side, the Romanian folk dress is representative. The harmony
of colors points out the complexity of feelings and of the psychic conditions. The folks
special dress spiritualizes the body by the synthesis of colors which make sense
depending on the circumstance (the dark means wailing only if one fears death). In
Maramure, at Spna, we have a joyful cemetery in which the colors do compete
with the joyful spirit of the Romanian guy who sees in death the beginning of a new
life.
As to the Romanian melos, it is not materialized only into a regional variety of
songs; the accent falls on the personal interpretation enframed by a composing fixed
rule. This canon comprises, also, the beautiful Romanian language, rich in expressions
and metaphors, the language which was born in the hearth of Romanian Christian
monasteries and churches. The melodiousness of the language is nuancing the divine
mystery which the elegiac songs typical of Romanian lyrical folk poetry and music
attempt to decypher. The man is a man only in communion. By himself, he is
dehumanized. The faithful Romanian is solidar both with the quick and with the dead
being both fond of the bottle and serious the service for the dead sends him, on
Great and Holy Friday, after the office of Lamentations, to the cemetery with lit
candles. The memorial services and the memorial meals are proofs of the unceasing
communication with the departed loved ones. They need the light as a ceremonial
custom, and we need the light as an experience! And if God is love, the Romanian
faithful loves with purity, from his heart, and if God is the Light, the Romanian
THEOLOGIA PONTICA

13
Orthodox Spirituality models the souls of its believers in order for them to be able to
live within the light. To the Tomanian people the Occidental mystic of darkness is
unknown, since to us, the darkness is nothing else but the absence of light.
I would like to point out, also, something else: the divine self-emptying has
allowed us, the Romanians to get so close to God as to say: God, the dear One, or The
little Father, or to the Holy Virgin, our little Mother, or our Mother, and these
expressions are betraying the spiritual delicacy born of faith. The possessive pronoun
is indicative of the most precious thing: in the Romanian Orthodox Spirituality, the
value of each person could be seen only in the light of communion.
A distinctive note in this discourse is represented, also, by the Romanian
way of understanding and practising the hesychast style of life. After the passing
away of Paisie Velicicovski, the current of the prayer at the Romanian people was
divided in two branches: one in Moldavia around the Neamu, Secu, and Sihstria
monasteries, and another one in Wallachia around the Cldruani and Cenica
monasteries.
3
Both camps have made some principle corrections, that is, they moved
the accent from the unceasing prayer to ascetic life, obedience, labor and
administration. This correction made to Paisies exclusiveness and its placing into a
more realistic matrix has represented the Romanian moment of the history of
Romanian Orthodox Spirituality.
In 1962, although Jean Danielou and Nikos Nissiotis remarked the
complementarity of the two spiritualities the Eastern one and the Western one it is
proper to make more precise that the hesychast prayer, even though it was in great
honor, it was accepted by the Romanian monks only in certain epochs. Nevertheless,
the monks have gone thoroughly into the active life, by focusing themselves on
obedience, humility, poverty and service to others. Another reference moment was
Ioanichie de la Sihstria when an attempt was made at the renewing the vows,
sometimes accompanied by the changing of the name and by taking on a more severe
canon made up of prayer, prostrations, and the lack of talk, one being allowed to utter
seven words in one day, at the most. There was, also, an attempt to revive the Paisies
rules by the agency of Ioan Kulaghin, but they have not succeeded in creating a
tradition.
During the recent times, the Romanian orientation bears more and more the
name of Cernica monasterys spirituality. The spiritual ascent is dual and consecutive:
the asceticism and the contemplation. The order of the two dimensions cannot be
reversed; they cannot be superposed either. They are mystical conditions which can be
killed by publicity. Father Rousseau has pointed out correctly two essential traits of the
spiritual life in the Orthodox Spirituality: the discretion and the care to pay respect to
tradition.
In concluding, we may say that all of these qualities which are born,
consolidated, and preserved by the Orthodox Spirituality constitute starting points and
living examples for the attitude of our Church in comparison with the other Christian
confessions and non-Christian religions. While being the only Orthodox Church which
speaks a language of Latin origin, and possessing a Christianity of authentically
Apostolic structure, the Romanian Orthodox Church may and must be presented as a

3
The magazine Sobornost, vol. The tradition of life, the study St. Calinicus: Abbot, Bishop,
Man of God, by the Patriarch Justinian, pp. 11-17.
THEOLOGIA PONTICA

14
strong ring of connection between the Churches and the Confessions from Occident
and Orient.
4
On the other hand, the mystic values of the depths of sensibility of the
Romanian peoples being, the seriousness and the simple-mindedness of relation as
against God may constitute a significant point in the dialogue between Orthodoxy and
the Oriental religions of all nuances.
The fact that the Romanian Orthodox Spirituality is not familiar with the
tendency of offending or disdaining other cultural or religious traditions must make
aware the other Christian confessions and non-Christian religions of the seriousness of
the dialogue and of the constant preoccupation of the Romanian Orthodox Church to
confess the truth and to make manifest the love of Christ. In this sense, one may talk,
also, about the ability of Romanian Orthodoxy to suffer side by side with other
brothers into humanity and to be joyful at the same time together with them.
It is exactly because of this that we must not forget the fact that these truths
have been, and are confessed by the Romanian Orthodox Church not only at a
theoretical level, but especially at a practical level by helping those who suffer,
regardless of their faith and nationality. It suffice to bring the example related to the
2004 tsunami of Thailand, when the Romanian Patriarchate has organized a series of
collections in all the Orthodox parishes of our country to help those who found
themselves in great straits, on the rocks. We believe that these life deeds can bring near
the way of dialogue to receiving the truth and to showing respect and mutual love.

Translated by: The Rev. Dr. Dumitru Mcil



4
Dumitru Popescu, Omul fr rddcini, Ed. Nemira, Bucureti, 2001, pp. 95-96.


EDINBURGH 1910-2010.
ACHIEVEMENTS, DISILLUSIONS AND HOPES / PERSPECTIVES

Fr. Vasile NECHITA,
D. D., Professor
nechita_vasile53@yahoo.com
Faculty of Orthodox Theology
Ovidius University in Constana

Preliminaries
The Church of Christ had from the very beginning the consciousness of its
ecumenicity and unity. Born on the day of Pentecost, in Jerusalem, the Church
gathered together God-fearing Jews and people from every nation under heaven
[Acts 2: 5]. Especially on this occasion, the apostles were assigned the mission of
preaching the Gospel into all the world [Mark 16: 15] and to all nations, beginning
at Jerusalem [Luke 24, 47]. Thus, the Jerusalem Church became- as Father Andrei
Scrima pointed it out as well
5
- not only the witness of the ecclesial ecumenicity, but
also the model for that communion into which are invited all those who receive God s
Word. At the Apostolic Council at Jerusalem there had been settled- under the
guidance of the Holy Spirit: For it seemed good to the Holy Spirit and to us [Acts 15:
28] and by all the apostles and the elders, with the whole Church those religious
orders that had to be brought to the knowledge of the brethren who are from the
Gentiles [Acts 15: 22- 23]. And especially after this important event of the
ecclesiastical history, it can be said that the Church became the actual paradigm for the
Christian unity and the guarantor for the preservation of the Orthodox faith: And
when Paul and Barnabas had great dissension and debate with them, the brethren
determined that Paul and Barnabas and some others of them should go up to
Jerusalem to the apostles and elders concerning this issue ... and the apostles and the
elders came together to look into this matter [Acts 15: 2, 6].
Therefore, one can clearly understand the reason why Saint Paul the Apostle,
during his missionary activity among the Romans- from Jerusalem and round about
as far as Illyricum I have fully preached the Gospel of Christ [Romans 15: 19]- and
among his Galatian detractors as well- But when it pleased God...Who called me
through His grace to reveal His Son in me so that I might preach Him among the
Gentiles... I went away into Arabia, and returned again to Damascus. Then three years
later I went up to Jerusalem to become acquainted with Cephas [Galatians 1: 15- 18],
he turned to the authority of the Jerusalem Church.
Urged by the scissions and the disputes that took place in Corinth, the Apostle
to the Gentiles comes and gives new explanations concerning the truth of the apostolic
faith: By the grace God has given me, I laid a foundation as a skilled master builder,
and someone else is building on it... for no one can lay any foundation other than the
one already laid, which is Jesus Christ, He Who died for our sins according to the

5
Andr Scrima, Teme ecumenice, volum ngrijit i introducere de Anca Manolescu,
traducere din francez de Anca Manolescu, traducere din englez i note de Irina Vainovski-
Mihai, Editura Humanitas, Bucureti, 2004, pp. 67-72.
THEOLOGIA PONTICA

16
Scriptures; and He was buried, and that He was raised on the third day according to the
Scriptures [ I Corinthians 3: 10- 11 and 15: 3- 4), a formula subsequently incorporated
into the Niceno- Constantinopolitan Creed
6
.
The apostolic fathers, the apologists, the hierarchs, and the theologians of the
early Christian centuries gave evidence of being in the same measure cognizant of the
ecumenicity and the unity of the Church, striving for defending the thesaurus of faith
they inherited from the Apostles, as it was explicitly stated by Saint Irenaeus of Lyon
7
.
The increasing dangers that were threatening more and more the unity and the
ecumenicity of the Church brought about the convening of the Ecumenical Councils
that properly defended the Orthodox faith- defined by Vincent of Lerins as being that
which has been believed everywhere, always and by all people- against the Arian
attacks until the iconoclastic period. However, it had been impossible to avoid the
schisms that were to affect the unity of the Church. Though the same ecumenical
consciousness has been manifested during that period both by the Christian East and
West, there were to be recorded, as unfortunate historical realities, the Schism of the
Neocalcedoniana (Ancient Churches of the East) and the Great Schism between the
Church of Rome and Eastern Patriarchates.
Unfortunately, all the attempts of reconciliation that took place at Lyon and
Florence did not complete with the anticipated results; a short time afterwards, the
division within the Western Church brought about by the Protestant Reformation
made that the hope for a future reunification between Rome and Constantinople
remain a thwarted dream of the past. Even so, there were some important initiatives in
order to promote Christian reconciliation, initiatives which can not be overlooked. Of
all these initiatives, it is worth mentioning those dating the 16
th
century and belonging
to Erasmus- known as Prince of the Humanists- and to Nicholas Olahus, the bishop
of Strigonium
8
.
The next century, there was to be registered the initiative that would promote
the reunion between the Protestants and the Catholics, a desideratum especially
encouraged by Leibniz, Pellison and Bossuet. Moreover, on this occasion it has been
drawn up a project that was mentioning, among the other things, the following: We
are sure that what has been accepted at the Council of Florence to the Greeks
advantage- and not to the Bohemians (Hussites) - might be accepted to the
Protestants advantage as well... If the centre of Catholicism agreed with all these
claims of the Protestants, then these would promise, in their turn (that)...they would
accept to take part to a serious and pacifist dialogue concerning the controversies that
would still continue and to show the necessary determination so that the sacred
thesaurus of the Catholic and apostolic faith, inherited by us through a perpetual
traditon, could be preserved and perpetuated for posteriority.

6
Rino Fisichella, La Rivelazione: Evento e credibilita. Saggio di Teologia fondamentale,
Edizioni Dehoniane Bologna, 1989, p. 64; Pr. prof. dr. Vasile Nechita, Misiunea Bisericii. Ieri si azi,
ediia a II-a, Editura Vasiliana 98, Iai, 2009, p. 154.

7
John Behr, Formarea Teologiei Cretine. Vol. 1: Drumul spre Niceea, Traducere din limba
englez de Mihail G. Neamu, Editura Sophia, Bucureti, 2004, pp. 71-72; Diac. Ioan I. Ica jr.,
Canonul Ortodoxiei, Vol. 1: Canonul apostolic al primelor secole, Editura Deisis, Sibiu, 2008, p. 39.
8
Vasile Nechita, Umanismul de la gndirea scolastic la etica protestant, Editura
Vasiliana98, Iai, 2002, pp. 30-34.
THEOLOGIA PONTICA

17
Consequently, if it is not possible to come to a relevant conclusion through a
conciliatory agreement, they are about to accept openly that which might be defined as
legitimitate by an ecumenical council, relying on the whole issue that we have
mentioned before, that is, at the beginning of this declaration- it deals with the
essential features of the real Church, N/ A- so that the Protestant theologians and
clergy (whose catholicity will not be called in question) should be allowed to take part
to the sessions of the council in the same measure as the Catholics...
9

In the framework of all these attempts to restore the Christian unity of the
Church, we can not overlook the disputed endeavours of the Patriarch Kiril Lukaris to
initiate a reconciliation dialogue and also those belonging to Milescu Spataru who
tried to promote a genuine Orthodoxy and its sacramental life in the West. And this is
just the proof of the fact that the Christian East has not been watching passively the
realities in the West, although it was- more than once and because of political
reasons
10
- the receiving end of either Roman- Catholic or Calvinist or Lutheran
confessional attacks
11
.

The century of the evangelization missions
In the 18
th
century, the pietistic trends have been followed by the so- called
evangelical awakenings that took place in different countries, especially in the
Anglo- Saxon ones, and played an important part in the promotion- most often
through particular initiatives- of a missionary consciousnessas encouraged by the idea
of a Christian brotherhood, designed to comprise all the Curches; the novelty of this
reality consists in the fact that thus, the confessional barriers have been more and more
transcnded after long decades of dispute between the Protestants and the Catholics. It
is also worth mentioning that during this century, the Orthodoxy saw an ascetical and
filocalic spiritual renewal due to Saint Nikodemos the Hagiorite- who published the
Philocalia in Greek- and to the Saint Paisie of Neamt, whose example was followed
by a real pleiad of disciples, who were to translate the Philocalia into Russian, making
use of different manuscripts and other Romanian adaptations of the pre- existent
translations of the text. Unlike the Christian West, where the Reformation and the
Counter- Reformation promoted a more agressive confessional missionarism- this fact
being due in part to the spread of the Westmen in other continents as well- the East
displayed a missionary spirit especially in defendence of the faith and in the
thoroughgoing study of the patristic thinking which is mostly ascetical. That is why
one could talk about a kind of spiritualization of its missionary conscience within the
Orthodox space
12
.
Indeed, the 19
th
century can be considered the century of the Christian
missions, especially if we think of the fact that many of the particular initiatives

9
It refers to Leibniz, Pelisson and Bossuet s efforts to draw up a reunification project,
in the view of the reconciliation between the Roman-Catholics and the Protestants.
10
Anthony E. Gilles, Fundamentalism. What Every Catholic Needs to Know, St. Anthony
Messenger Press, Cincinnati, 1984, p. 7.
11
Pr. prof. dr. Vasile Nechita, Misiunea Bisericii de la ecumenicitate la ecumenism, Editura
Garuda Art / Vasiliana 98, Chiinu-Iai, 2005, p. 124.
12
Daniel, Mitropolitul Moldovei i Bucovinei, Cuvnt nainte la Viaa Cuviosului Paisie de
la Neam (dup manuscrisul nr. 154 din Biblioteca Mnstirii Neam), Ediie ngrijit de Diac. Prof.
Ioan Ivan, Editura Trinitas, Iai, 1997, pp. V-VII.
THEOLOGIA PONTICA

18
undertaken in this sense, attained international dimensions because of the new
possibilities of interrelations between people (Y. Congar). In this sense,
industrialization, the invention of the steam machines used in ship engineering,
enabled more performant movements, that is in more directions and on longer
distances. That is why, during that period, the Christian missions appreciably
spreaded their sphere of action, a fact that entailed a radical shift of perspective on the
Christian mission.
Among the international associations that coordinated the various Christian
missions, it is worth mentioning the following: Evangelische Allianz (1846)- this one
was an association of people, and not of Churches, so that one could easily infer that
all these were due their existence to the particular initiatives; then, the Lambeth
Conference (1867); Presbyterian World Alliance (1857); Methodist Ecumenical
Conference (1881); Union of Utrecht (1889); International Congregational Council
(1891) and Baptist World Alliance (1905) developped a sustained activity of
organizing numerous evangelization missions in the new European colonies over the
seas. Another important fact that we ought to mention is that it also took place- for
missionary reasons- numerous rapprochements especially between the Protestant
denominations or the New Churches founded during the 19
th
century. Thus, at the
end of the XIX
th
century and at the beginning of the XX
th
century, there have been
registered the setting up of the Union of Methodists in Canada and Australia, of the
Presbyterians in Australia and the New Zealand, India etc. By means of all these
associations and unions it has been promoted a missonary consciousness in a more
elaborated way, it has been drafted a more complex strategy and especially it has been
cultivated that feeling of togetherness, that is the wish to associate themselves with
the other organisations and to work together
13
.
A new fact during this century was the foundation of several youth missionary
associations. The new generations, educated in the spirit of this kind of missionary
emulation were motivated to have a fresh look at the world, seen on the whole and
especially considering its missionary urgencies, that is the evangelization within the
wide- spreaded and poor regions of colonial territories. Thus, it has been set up Young
Men s Christian Association (YMCA, 1844, 1854- 1855); Student Volunteer
Movement for Foreign Missions (1886); World Student Christian Federation (1895),
foremost of whom was John Mott; his association had a multiconfessional structure,
fact that determined its most missionary character, reflected especially in its efforts to
transcend- at any rate- confessional barriers.
During the same century- more exactly in 1875- it also took place in Munchen
an important meeting between the Orthodox and the old Catholics. A topical point on
the agenda was the debate around the possibility of union between the two
confessions. From the part of the Orthodox Church participated His Grace,
Melchisedec Stefanescu, Bishop of Roman. This was the first assembly of this kind-
after that which had taken place in Florence- which seriously discussed around the
question of restoring the diveded unity between the East and the West; unfortunately,
they could not overcome the pronounced confessional accent. That is why, during the
next period, it has not been registered any longer another interconfessional conference

13
Yves Congar, Chretiens en dialogue. Contributions catholiques a l Oecumenisme, Les
ditions du Cerf, Paris, 1964, pp. 25-32.
THEOLOGIA PONTICA

19
of this kind. However, in 1875, it was founded in the Great Britain the Association for
the promotion of the Christian Union; and in the last decade of the 19
th
century, the
meeting between the Lord Halifax and the French Father (lazar) Fernand Poertal
determined the setting up of The Anglo- Roman Review and the supporting of the
acknowledgement of the Anglican ordainments whose validity had been cancelled
through the papal bull entitled Apostolicae Curae, in 1896
14
.

The Edinburgh Conference
Unlike the Evangelical World Conference (1844) that entirely corresponded to
the aims that provided the starting point of its foundation- that is the maintenance of
the authority of Holy Scriptures before the vast in scope phenomenon of scienticism
and atheism- the new young men s Christian associations, especially the student
groups, were to inaugurate a new type of interconfessional relationships, if we take
into account that- besides the Protestants- these affiliated groups included Orthodox
and Catholic youth as well; this new type of relationship was characterized not only by
a distinct and cordial dialogue atmosphere, but also by a different manner of
approaching various confessional conflicts, on the basis of the idea according to which
the union may be achieved through mutual enrichment by the various confessions, by
means of common prayer and common acts; and on no account by overlooking the
separations (F. Lautman)
15
.
As concerns the expression of the unity in faith towards the same Holy
Spirit, a special attention was paid to the Christian vigils for unity, a real means of
invocating the assistance of the Holy Spirit for achieving the unity. Thus, in 1907, it
arose the idea of organizing a Week (Octave) of Prayer for Christian Unity. Spencer
Jones and Paul Wattson suggested that this should begin each year on the 18
th
of
January and should end on the 24
th
day of the same month, especially if we take into
consideration the fact that the 18
th
of January is the day of the Feast of Saint Peter
Cathedral of Rome, and on the 25
th
of January is commemorated Saint Paul s
conversion to Christianism (G. Cereti); on the same day, the Orthodox Church
commemorates Saint Gregory, the Patriarch of Constantinople
16
. Thus, all these new
relationships coined a kind of Christian pragmatism (that is, collaboration within the
practical actions despite the doctrines that keep us apart), a spiritual dimension (the
union in prayer) and a tent of innovation through the actions initiated by some
charismatic leaders or basic communities, all these factors crystalysing the idea of an
international conference of missionaries and of the heads of various missions.
In this sense, John Matt and Charles Brent played an important part, animated
by the idea that the purpose of every missionary action is supposed to be the planting
of an undivided Church of Christ in the bosom of each non- Christian nation.
Likewise, they were those who convened the Conference of the delegations of

14
It refers to the great limitation of Rome concerning every ecumenical initiative in an
incipient stage.
15
Francoise Lautman, Ecumenismul cretin, n Enciclopedia religiilor, Giuseppe Annoscia
(Ed.), traducere n limba romn de Nicolae Constantinescu, PRO Editur i Tipografie,
Bucureti, 2005, pp. 197-198.
16
Luigi Manca, I Padri della Chiesa nella prospettiva ecumenica, in Aspetti ecumenici nei
Padri della Chiesa, numero speciale O Odigos XIII (1994), nr. 1, Centro ecumenico S. Nicola,
Bari, pp. 79-83.
THEOLOGIA PONTICA

20
missionary societies in 1910, in Edinburgh, reunited under as a motto: To confess
Christ nowadays, which obviously alluded to the biblical fragment from Luke 24, 48:
You are witnesses of these things. This fact did not represent only an absolute
novelty, but it also laid through Ch. Brent s initiative- the foundation of the
Ecumenical Movement, as it was pointed out by John Gibaut, the director of the Faith
and Order Comission of the Ecumenical Council of Churches- in Sermon preached at
the Ecumenical Centre, on the 18
th
of January, on the occasion of the Week of Prayer
for Christian Unity, in 2010- more exactly that without the Edinburgh Conference,
Christianity would not have seen any change since that moment until today.
Likewise, Be sure of this fact: But for the Edinburgh Conference, no one would have
been today member of the Ecumenical Center (of Geneva)
17
.
The outbreak of the First World War and its unfortunate consequences, the
genocide of the Armenians in Turkey, the politics of English and French interests in the
Near East and North Africa, brought about a series of tensions between the Muslims
and the Christian missionaries- such as the Greco-Turkish War and the exchange of
population between the two states- and made that many of the decisions of the
Edinburgh Conference not be presently put into force, but- at the same time-
contributed to the crystallization of some important directions of action. And this
especially if we are taking into account the impact that had on the Ecumenical
Movement- that was in an initial stage of its formation- the letter sent to all the
Christian churches by the ecumenical patriarch of Constantinopole, a letter through
which he expressed the wish of the Orthodox Church to collaborate with the other
Churches within practical field. However, it also must be said that were also some
dogmatic barriers especially considering that Orthodoxy managed to preserve intact
the entire thesaurus of the apostolic faith
18
.
For short, the new international order the diplomatic and political circles
were talking about- after the foundation of the Nations League, in connection with
which the Romanian diplomat Nicolae Titulescu played a decisive part - will
determine the Churches to adopt a more resolute attitude concerning ecumenism - a
term for the first time used on the occasion of one of the meetings of the World
Federation of Student Christian Associations, in 1919 - her resources in the same
measure towards mission, practical actions with social and humanitarian character, but
also towards the approach- not without difficulties - of the discussions and of the
theological and historical thoroughgoing study
19
.

The proper Ecumenical Bodies and the presence of the Orthodox
A. The International Council of Mission was founded in consequence of the
Edinburgh Conference; unlike the other two movements, this one managed to
maintain its autonomy until 1961 when became part of the Ecumenical Council of
Churches; the first meeting of the ICM took place in Jerusalem, in 1928; undoubtedly,
the choice of the holy city for the first meeting of the Council had an important and
simbolical significance; this first meeting was to be followed by many others held in
Madras (1938), Whitby (1947), Willingen (1952) and Ghana (1958). Even after its

17
http:// www.oikoumene/en/ resource/documents.
18
Olivier Clment, Adevr i libertate. Ortodoxia n contemporaneitate: Convorbiri cu
Patriarhul Ecumenic Bartolomeu I, traducere de Mihai Maci, Editura Deisis, Sibiu, 1997, p. 19.
19
Cf. Yves Congar, op. cit., p. 29.
THEOLOGIA PONTICA

21
integration in the Ecumenical Council of Churches, in 1961, the ICM maintained its
specific organization, its declared purpose being that of contributing to the avoidance
of a possible contest between those involved/ engaged in the Christian ministery.
B. In 1919, the American Robert Gardiner effected a memorable journey in
order to invite the representatives of the Christian Churches to take part at the
formation/ foundation of that ecumenical and intitutional body that was to debate all
kind of questions concerning faith or the confessional differences, as Ch. Brent had
already suggested in autumn, 1910: during this journey, have not been not avoided the
Churches of Rome and Constantinople. The first conference of Faith and Order
Movement took place in Lausanne (1927), with the declared purpose of providing a
proper ambience for discussions and peaceful debates between different Churches, in
order to discern the common points, on the one hand, and those that keep them apart,
on the other hand; and finally, to create common fundamental bridges of
communication. The sessions of the conference have been to a great extent influenced
by Karl Barth s dialectical theology. They discussed and had debates around subjects
such as: the appeal to Christian unity (the message of the Church is and will be
forever the Christ s Gospel), the nature of the Church, the witness of faith nowadays,
the ministery of the Church and the Holy Mysteries. The general atmosphere that
characterized all the sessions and the debates of the conference was a spirit of
repentnce and conversion to faith; and that is just the reason why it has been called
the spirit of Lausanne
20
.
The second conference took place in Edinburgh (1937), the discussions being
focused on various subjects, such as: the divine grace, the Church, the relationship
between the Scripture and Tradition, God s Word and the Christian traditions, the
communion of the saints, the Holy Mysteries, the ministry (the sacrament of
priesthood), the ecclesial unity reflected in Christian life and religious cult. At
Edinburgh conference, they came to the conclusion that in order to simplify the
debates, it was absolutely necessary to make use of the method of the biblical
argumentation; and it was also necessary that the various theological approaches and
formulation should be analysed- appreciated or criticized- in the light of the Holy
Scripture, in the spirit of our ancient tradition of Christian reconciliation, following the
the example of the Jerusalem Apostolic Council at which, for the first time in the
history of the Church, the strifes had been overcome through dialogue and through the
very expostulation of the questions at issue.
C. The second movement- founded in consequence of the dialogues on the
occasion of the Edinburgh Conference- has been entitled Life and Work, having the
most common points with the proper missionary concerns; animated by the Lutheran
Bishop Uppsala Nathan Sonderblom, the foundation meeting was held in Stokholm
(1925) and from the very beginning, has been guided by the motto: The doctrine
keeps us apart, while the ministry unifies, a principle that clearly shows an obvious
influence of the liberal theology, that has in view not only a relativization of the
dogmatical aspects and of the Christian teaching, but also a development of a sort of
ecclesiology that relies on charitable ministery; and from here, also derives the vision
of heavenly kingdom, which was to a great extent influenced by the principles that
characterize the sociological therapy of the world we live in; and also from here, the

20
http:// www.oikoumene/en/resource/documents
THEOLOGIA PONTICA

22
necessity of drafting a foundation project for a single ecumenical body through the
union betwen the two movements; this project- drawn up in Edinburgh, in 1936-
acknowledged at the conferences that were to be held the years to come, provided the
future unification of the two movements- Faith and Order and Life and Work-, more
exactly in 1938, in Utrecht, but the outbreak of the Second World War delayed the
achievement of this desideratum
21
.
It is fitting to mention that during the inter- war period there were organized
many congresses, meetings and debates that approached all kind of subjects around
the mission of the church and the principles that were supposed to guide the
theological dialogues and the practical actions of the ecumenical movement
22
. In this
sense- in 1936, in Athens- Father George Florovsky launched the calling: Following
the Holy Fathers...
23
.

The Ecumenical Council of Churches
The foundation of the new ecumenical body was possible only in 1948,
through the fusion between the two movements. This moment coincides with the
setting up of the Ecumenical Council of Churches, in Amsterdam, through the
adhesion of 47 delegates, those representing the Orthodox Church being in a less
number due to the fact that the great majority of the countries of Eastern and Central
Europe was a constitutive part of the Soviet camp. Considered the 1
st
general
Assembly of the Ecumenical Council of Churches, the ecumenical meeting whose
sessions were guided by the motto: God s plan and the disoder of man, endorsed
the new basic formula of the new ecumenical body: A brotherly association of
Churches that acknowledged our Lord Jesus Christ as God and Saviour. Likewise,
they specified that this council was not and could not be deemed as representing the
authority of some kind of superchurches, but on the contrary, it had to be seen as an
institutional organization promoting Christian unity
24
.
The second general Assembly of the Ecumenical Council of Churches took place in
Evanston, in 1954, the discussions being this time around the subject: Christ, hope of the
world. This ecumenical meeting affirmed openly that the time had come to make the
transition from a synchronic ecumenism (seen from the point of view of space) to a
diachronic one (seen from the point of view of time) not only in order to retrieve a past of
common heritage, but also in order to promote a common future for all the Christian.
The third general Assembly- around the theme: Jesus Christ, the light of the
world- took place in New Delhi (1961), its sessions being structured into three
sections/ commissions, according to the three main subthemes: unity, witness and
ministery. This ecumenical assembly represented a real moulded plate for the
Ecumenical Council, being the most significative moment after the Edinburgh
Conference. And this for two reasons.

21
Ibidem.
22
David A. Rausch, Fundamentalist Origins, in Marla J. Selvidge (ed.), Fundamentalism
Today. What Makes It So Attractive?, Foreword by Jerry Falwell, Brethren Press, Elgin, Illinois, 1984,
p. 16.
23
Karl Christian Felmy, Dogmatica experientei ecleziale. Innoirea teologiei ortodoxe
contemporane, introducere i traducere de Pr. prof. dr. Ioan I. Ic jr., Editura Deisis, Sibiu, 1999,
pp. 66-67.
24
Oliver Clement, op. cit., p. 22.
THEOLOGIA PONTICA

23
Firstly, on account of the fact that the Orthodox Churches affiliated with the
Ecumenical Council of Churches, the importance of this event consisting in the fact
that without the Orthodox presence, the Ecumenical movement would take risk of
remaining just a Protestant concern to which the Orthodox and the Roman- Catholic
observers were used to take part. But the Orthodox Churches brought in the
Ecumenical Council of the Churches the whole beauty and splendour of their religious
cult, the thesaurus of the untouched faith, the profoundness of the patristic thinking
and manner of life. All these stood for a true enrichment of the ecumenical patrimony,
as the ever- memorable Patriarch Justin Marina affirmed in a declaration for a French
TV station. The enter of the Orthodox Churches into the Ecumenical Council of
Churches determined the Roman- Catholics to change radically their position toward
the ecumenism, a fact reflected in the decisions of the Second Vatican Council (1920)
25
.
Secondly, a fact of utmost importance was that the International Council of
Mission became part of the structures of the Ecumenical Council, although it
maintained its specific organization. Surely, this fact had an unquestionable
importance, especially if we remember that the Christian missions were supposed to
take into consideration the Christian heritage which Orthodoxy brought in the
ecumenical Council of Churches: the reflection of the true unity into diversity without
being necessary any association or union between the Orthodox Churches, and the
achievement of a kind of rapprochment between the various families of Churches. It
also must be pointed out the fact that, throughout the centuries, this unity in diversity
was expressed through a genuine liturgical, dogmatical and canonical communion.
And this fact was fully appreciated by the representatives of the Mission Department
of the Ecumenical Council of Churches. That is why, some of the Orthodox
theologians- among whom Fr. Ion Bria, too- have been admitted into the missionary
structures of this commission
26
.
The fact that the new basic formula of the Ecumenical Council of Churches has
been endorsed at the New Delhi Assembly confirms that which we have already stated
above, that is, the integration of the Orthodox Churches into this Council of Churches
brought a radical shift in the ecumenical perspective; the Ecumenical Council of
Churches defined itself from that moment on as a brotherly association of the
Churches that witness Our Lord Jesus Christ as true God and Saviour, according to the
Scriptures; and that makes considerable efforts in order to give full swing to the
common calling of giving glory and honour to the One God, the Father, the Son and
the Holy Spirit; this basic formula had to be taken into account by all the Churches
in their missionary activity. Thus, a new vision of the unity of the Church at a local
level has been coined, a vision that was to enrich the perspectives concerning the approach
of the ecumenicity and unity of the Church of Christ at the meetings that were to take place
in the following years
27
.
The forth general Assembly of the Ecumenical Council of Churches took place
in Uppsala, in 1968, and focused on the main theme: I am making everything new
(Revelation 21: 5) and also on the other subthemes, such as: the catholicity of the

25
Pr. prof. dr. Vasile Nechita, Misiunea Bisericii de la ecumenicitate la ecumenism, p. 122.
26
Pr. prof. dr. Ion Bria, Al Doilea Botez. Itinerarele unei credine i teologii de deschidere
(Autobiografie), Editura Reintregirea, Alba Iulia, 2007, pp. 65-70; Liturghia dup liturghie. O tipologie
a misiunii apostolice i a mrturiei cretine azi, Athena Publishing, Bucureti, 1996, pp. 13-22.
27
http://www.oikoumene/en /resource/documents
THEOLOGIA PONTICA

24
Church and the Holy Spirit, the renewal of the mission, the economical and social
developments, justice and peace in connection with the international problems, the
religious cult in a secularized world, and also the new life style (hippy) and its impact
on the Christian living. As one can easily see, the concerns regarding the answer that
the Church of Christ was supposed to give as regards the postmodern challenges,
announced by the so- called liberalization of the private- or intimate- or family life in
America, had made already their presence be felt. In connection with this, there have
been registered several criticisms pro and against intercommunion; and this especially
from the part of the younger members- it is true that these, in comparison with those
belonging to other categories were of/ in a less number- who endorsed a more liberal
attitude as concerns the approach of the relationship between the witness of faith and
the partaking of the Holy Communion.
At the next general Assemblies of the Ecumenical Council of Churches have
been registered some conflictual tensions between the Protestants and the Orthodox,
especially after the endorsement of the so- called ordination of women as vicars and
bishops; concerning this dilemma of the Orthodox, the ever memorable Patriarch
Justin Moisescu couched a concise and at the same time illustrating answer as follows:
When has the Reformation made a more serious error ? When it did not accept the
priesthood or now, when they are ordaining women- against the tradition of the
Church? Unfortunately, in time, the delicate questions within the dialogue between the
Orthodox and the Protestants increased, but this was not to brake that the other issues
find their welcome elucidations. Among the difficult questions that would bring about
the so- called Orthodox crisis within the Ecumenical Council of Churches, it was also
the scandal determined by the intervention of Dr. Chung Hynn Kyun at the general
Assembly of Canberra (1991); this and the ordination of women were to lead to the
formation of a special Comission in connection with the Orthodox participation in the
sessions of the Ecumenical Council of Churches (Thessaloniki, 1998) that- at the
general Assembly that was held in Harrare (1998)- was to announce the decision of the
Orthodox Churches that they would not withdraw from the Ecumenical Council of
Churches unless their requests were to be taken into account.
This attitude became more radical especially after the meeting that took place
between the religious leaders of the Orthodox Churches in Jerusalim, on the occasion
of the celebration of two millenium since Christ had been born and after the drift- by
the representatives of the Russian Orthodox Church- of a document entitled
Fundamental Principles of the attitude endorsed by the Russian Orthodox Church
towards other Christian confessions, but also after the coinage of the general
moderation of the Orthodox towards the ecumenism that used to adopt an attitude
much more tolerant concerning proselytism, a position expressed during the session
dedicated to the Christian missions in Athens. Thus, the Central Committee of the
Ecumenical Council of Churches analyzed- in 2002 and 2004- the possibility to make
some amendments to the Constitution and to the Regulations of the Ecumenical
Council of Churches through the replacement of its procedures of parliamentary
voting by a model based on mutual consent when making the decisions. Likewise, it
was pointed out the necessity of making a more distinct delimitation between
confessional and interconfessional cult- by the two categories of reprezentatives
that participated in debates and in the making of decisions within the Ecumenical
Council of Churches: members and associated Churches. In this sense, it has been
THEOLOGIA PONTICA

25
taken into account the clearly expressed request; and that is why they made many
efforts in order to give full swing to the demand expressed by the Orthodox Churches
and which referred to the practice of the voting based on mutual consent rather than
that consisting in numerical percentage, at the same time being taken into account the
fact that one third of the Christian faithful of the Ecumenical Council were belonging
to the Orthodox Churches. Moreover, it has been expressed the request according to
which the new Churches that were to be admitted into the ECC had to accept the
teaching about the Blessed Trinity
28
.
Taking into account all these Orthodox requests, the general Assembly that
was held in Porto Alegre (2006), formulated the admission criteria within the
Ecumenical Council of Churches:
In order that the request should be approved, the Church- as a candidate- must have
set her seal explicitly concerning the endorsement of the basic formula on which the Ecumenical
Council of Churches is grounded ( Constitution, Art. 1) and it also has to comply with the
following criteria: a. The Church shall possess the right of making by herself the decision of
standing as a candidate without being necessary the requirement of its authorization by any
other legislative body or person; b. The Church shall prove the fact of possessing a permanent
autonomy concerning its existence and organization; c. The Church shall acknowledge the
fundamental interdependence of the Churches, especially of those belonging to the same
confession. The Church shall develop constructive and ecumenical relationships with other
Churches from its own country or region where it is carrying on its activity. This normally
supposes the fact that the respective Church should be a member in the National Council of
Churches or in any other similar body or regional ecumenical organization
29
.
An absolute novelty in the ecumenical movement was represented by the
replacement of the theological and specific organization criteria of a given Christian
group that could be designated as a Church. After they have taken back the statement
that the Churches are supposed to have set their seal explicitly as concerns their
adhesion to the basic formula of the Ecumenical Council of Churches (Constitution,
Art. I and III), the following criteria have been presented:
A. Theological Criteria:
1. In its existence and missionary activity, the Church confesses its faith in One God Who
is a Trinity, according to the Scriptures, as reflected in Nicene- Constantinopolitan
Creed as well;
2. There is in this Church a ministery of preaching the Gospel, but also a service of the
Holy Sacraments, according to its doctrinal teaching;
3. The Church baptizes in the name of the Father, of the Son and of the Holy Spirit- and
altogether it understands the necessity of acknowledging other Churches baptism as
well;
4. The Church confesses the presence and the activity of Christ and of the Holy Spirit
beyond its own boundaries and it prays for all the Christans to receive from God the
wisdom to make the other member Churches also believe in the Blessed Trinity and in
the redemptory grace of God.

28
Ronald Robertson, Bisericile cretine de Rsrit. O scurt prezentare, traducere de
Clemente Ftu i Oana Capan, Editura Sapientia, Iai, 2004, pp. 64-98.
29
http://www.oikoumene/en/resource/documents

THEOLOGIA PONTICA

26
5. The Church also acknowledges in the case of other member Churches of the Ecumenical
Council of Churches those elements that correspond to the true Church, even if she
does not consider them as being Churches in the real acceptation of the word
(Declaration of Toronto).
B. Organization Criteria
1. The Church shall prove permanently its autonomy concerning its existence and
organization.
2. The Church shall posssess the right to make the decision of standing as a candidate and to
belong further to the fellowship of the Ecumenical Council of Churches, without any
obligation to get the authorization from the part of any other legislative body or person.
3. As a rule - a Church that wants to candidate - shall comprise at least 50 000 believers.
For special reasons, the central committee may not take into account the enforcement of
this criterion and accept a certain Church that does not discharge all these conditions.
4. The Churches shall acknowledge the fundamental interdependence of the member
Churches that belong to the community of the Ecumenical Council of Churches,
especially the interplay of those belonging to the same confession. They shall do their
best in order to create constructive ecumenical relationships with the other Churches
from the same country or region. This normally supposes the fact they should be
members in the National Council of Churches or in other similar body and also in an
regional or subregional ecumenical organization
30
.
Unfortunately, these changes- that entailed an institutional and cultural
mutation within the Ecumenical Council of Churches- were the consequence of the
urges of the Orthodox Churches- foremost of whom were the Russian and the Greek
Churches- that warned that they were going to endorse the radical attitude of the
Bulgarian, Georgian and Serbian Orthodox Churches. Likewise, in consequence of
these severe criticisms regarding the themes proposed for debates and universal
approval, at the general Assembly that was held in Porto- Alegre- it has been
endorsed- as we have already mentioned before- the consensual system of voting; this
supposed a spirit of mutual confidence, but also a common commitment of
discerning together Christ s will. For all these reasons, it can be said that in 2005 and
2006, a major change in the existence of the Ecumenical Council of Churches and
implicitly in the ecumenical movement took place. Although there are many questions
to be solved can also be said that that the 21
st
century had begun for the point of view
of ecumenism under the sign of change, reflected in fact in the text about ecclesiology
as well: Called to be one Church
31
.
For its great importance, this ecumenical document is worth mentioning as an
expected anticipation of the commemorations that will take place in 2010. Firstly, it is
pointed out the fact that the Churches do not forget- and they can not do so- that they
are permanently called to reaffirm their commitment to look for unity and to
consolidate the dialogue. In this sense, the document represents an invitation
addressed to Churches ; the unity is supposed to be the result of all the Christians
efforts, guided by the the sanctifying power of the same Holy Spirit. In addition to the
spiritual tone - totally different from the language used in the documents endorsed at
the previous assemblies- the paper we are talking about also contains a significative
notification: that is, the ecumenical faith of the Church can not be other than the

30
Ibidem.
31
Ibidem.
THEOLOGIA PONTICA

27
apostloic one, set forth in the Nicene- Constantinopolitan Creed: We believe in one,
holy, catholic and apostolic Church, to reproduce the terminology used by the Nicene-
Constantinopolitan Symbol of Faith (381). The singleness of the Church is the reflected image of
the One God Who is also a Trinity of divine Persons existing in a perfect communion (3)...
We affirm that there is only one and the same apostolic faith so/ just as there is only
one and the same Body of Christ. Nevertheless, there might legitimately be more wordings for
the faith of the Church. The life of the Church, as a new life into Christ, is unique. And it is
ought to mention that this life of the Church is built by means of different kinds of spiritual
gifts and service (5)...
The catholicity of the Church expresses the plenitude, the integrity and the wholiness
of her life into Christ, through the Holy Spirit, at every time and in every place.This mystery is
reflected in each community consisting in its baptized believers, community into which the faith
is witnessed and materialized in the faithful s lives, the Gospel is preached and the Holy
Mysteries served. Each Church is the catholic Church, and not only a part of it. Each Church is
the catholic church, even if it is not the whole Church. Each Church expresses through its
existence in the world its catholicity, especially when it is in communion with other
Churches... We state that the catholicity of the Church is affirmed in the most visible way
through the partaking in the Holy Communion and through a mutual, well- established,
reconciled service (6)...
The missionary activity is part and parcel of the life of the Church. Through its
ministery, the Church gives full swing to her call to preach the Gospel and to offer the living
God to the whole creation (11)...
32
.

A century that has not come to an end yet
In this way one could refer to the last 100 years since the Edinburgh
Conference, an anniversary moment that is to be commemorated in many parts of the
world. However, a survey of the great significance it had for ecumenism- and in fact
for the appearance and the affirmation of this new phenomenon in the existence of the
Church of Christ- would not be complete without mentioning the document entitled
En route vers 2010. La Mission au XXIe sicle and endorsed on the 6
th
of July 2007,
after a part of the Christian Churches have been consulted on the achievements and
the disillusions that the ecumenical movement had produced and also on the
expectations related to the new orientation- brought about and also conditionned by
the settlement of the general crisis that characterizes ecumenism nowadays- which in
consequence of the decisions made at Alegre, was to be registered by the mission of
the Church, by its calling to confess Christ and by the respiritualization of
contemporary man
33
.
From the very beginning it must be said that- despite the critical moments that
the ecumenical movement has to face with nowadays and despite the situation of the
contemporary religious life- and maybe that is precisely why- it is expected that, at 100
years since the Edinburgh Conference took place, without any delay, the
representatives of numerous missionary trends and of various ecclesial communities
bring more creativity in order to open new missionary perspectives for present- day
Christians. Likewise, it is also expected that at this anniversary reunion the Church

32
Ibidem.
33
Karen Armstrong, The Battle for God. Fundamentalism in Judaism, Christianity and Islam,
Harper Colins Publishers, London, 2000, p. 216.
THEOLOGIA PONTICA

28
have the opportunity to celebrate what God has done for the expansion of His Church all over
the world throughout the century that has just come to an end and to offer Him in prayer the
21
st
century witness of the Churches. In order to give a full swing to the calling of God,
the ecumenist missionaries and theologians are supposed to give always heed to an
essential aspect: namely, that it is absolutely necessary that the biblical calling to
apostolate should be reaffirmed and couched in our contemporary contexts, in terms of the
mission of the Church into the world, with a special stress laid upon evangelization- the only
viable solution, through the eradication of the moral and spiritual confusion that
dominated the spectrum of the world we are living in.
In addition to all these notifications, there is also a significative aspect to be
pointed out, that is, a dialogue focused on mission is supoosed to be commited
between the chiefs of the ancient missionary movements in the North and those of the
missionary missions in the South and East (concerning the dynamics of the new missionary
movements), between the chiefs of Churches and those of the missionary activities (who is
doing what), between the reprezentatives of the various Christian traditions (on the
definition regarding a theology of mission).
In this sense, the guiding lines- related to the debates that are to take place on
the occasion of the jubilee manifestations- will be drawn up such as to support the
heads of the Churches and of the missions to analyse and estimate what are the most
effective missionary models within the different contexts the Churches and the
missions are belonging to. But this not without drawing up a plan of a broadned
collaboration strategy, able to give a stronger impetus on the fulfillment of the
missionary mandate.
Finally, as it is asserted in the preamble of the above mentioned document, it is
necessary to encourage, on the basis of a critical assessement, a new vision on the
contemporary world situation, a vision inspired by the plan of God in terms of the
redemption of the whole creation through Christ and of a renewed ethos in matter of
spirituality and mission; all these deziderata are wanted to be achieved in the life of
the Churches from everywhere.
If from all these notifications- held up in the chapter A. Hoped Results- one can
not clearly distinguish the shifts in perspective or the failures that ask for the above
mentioned renewal, not the same thing can be said about the next chapter- in fact the
one which we are the most interested in- entitled B. The decentralized study and the
methods of dialogue. The mission unfolded into meekness and hope- which includes
the notification according to which instead of a single center, as in 1910, there will be
more points of meeting and discussion. It is also mentioned there that this time not
only the main Protestant tendencies will be taken into account, as it was the case at
Edinburgh, one hundred years ago, because this year the participants in the conference
belong to all the Christian religions, and the debates that will take place do not confine
themselves to the North Atlantic region just because the South region is to be
priviledged, being thus acknowledged as the new centre of gravity of Christianism; it
also must be taken into account that the percentage of the white Christians diminished
from 80 % to a little bit over 45 %, and also the fact that, at the beginning of this last
millenium, Christianity was represented in proportion of 70% by the South, according
to the information provided by World Christian Encyclopaedia and by the book written
by Jim Collins- entitled Good the Great Not to mention the fact that- unlike the
proportion of 70% of Evangelists who are living in the North, those belonging to
Pentecost denomination represent the South; of the 33. 380 Christian denominations,
THEOLOGIA PONTICA

29
not even a third is located in the North- lately, it can be seen in the South a spectacular
increase of the different types of religious sincretism, particularly of those having a
spiritualist and occultist character. Suffice it to say that only in West Africa have been
recorded such religious phenomena which jeopardize not only the proper
understanding of the traditional concept regarding Christianism
34
-and the religious
phenomenon in general- but also the real percept of ecumenism itself. But such kinds
of syncretism- many times Christian in name only- usually express their wish to
become part of the ecumenical bodies through virulent proselytism, a fact that
compromises the Christian mission and brakes the building of the necessary
communication bridges for a further dialogue. Other types of syncretism, like those
belonging to Zionism tendency- for instance, the Kimbanguist Church, with an
increasing number of advocates- unexpectedly renounce at being a member in the
Ecumenical Council of Churches; and in this case, they simply refuse to take into
account the ecumenical regulations concerning the mutual responsability provided by
the Constitution of the Ecumenical Council of Churches
35
.
In the above mentioned chapter and on the basis of the results of the surveys
effectuated in 2004 and 2005- are presented the nine missionary themes that were to
stand for the starting point for the subsequent debates dedicated to the anniversary of
the Edinburgh Conference:

1) The Mission Principles. This subchapter deals with the redefinition of the
mission principles that rely on the relation extant between the trinitarian
percept of God the Father, the Son and the Holy Spirit- and theoria, on the
one hand, and also on the experience acquired in consequence of the practising
of the mission, on the other hand; at the same time, it can not be overlooked
the major influence that the dogma of the Holy Trinity exerts on the Christian
mission, that is, on the manner in which the theological thinking concerning
the intertrinitarian relationship between the Persons of the Holy Trinity marks
the ecclesiology, the communitarian life and the society. For short, all the
connexions established between the Holy Trinity, mission, salvation and the
interpretation of the Holy Scriptures (hermeneutics) are supposed to be
analysed and considered thoroughly in the context of the postmodern
deconstructions.
2) The Christian Mission in the bosom of other religions can not overlook the
religious and cultural pluralism in a world that sees a spectacular return of the
religious beliefs- which unfortunately tends to self- religious N/ A.- and also of
the conflicts
36
. That is why, it is necesarry not only a more profound and
minute analysis of the thelogical significance of the religious pluralism, but
also a more detailed reflection on the consequences this phenomenon
involves concerning the soteriology and the Christian misiology; and this
without ignoring the questions that refer to conversion, proselytism, dialogue

34
Hans Kng and Jrgen Moltmann (eds.), Fundamentalism as an Ecumenical Challenge,
SCM Press Ltd, London, 1992, p. 90.
35
J. I. Packer, Fundamentalism and the Word of God. Some Evangelical Principles, Inter-
Varsity Fellowship, London, 1958, p. 77.
36
Christos Yannaras, : , Publishing
House, Athens , 1997, p. 27.
THEOLOGIA PONTICA

30
and communion. Of no less importance is nowadays the more detailed
analyses of the various types of religious fundamentalism
37
, the persecution of
those who are practising a religion, the secret beliefs and those out of the
Church, and also the constant increasing of numerous and various forms of
religious convictions which not always hint only at the persons who are
externalizing them. Undoubtedly, a dialogue and a common debate between
the reprezentatives of the other religions around such questions would be
more than welcome, in supporting the Christian mission nowadays
38
.
3) Mission and postmodernity. Considering that this new phenomenon- namely
postmodernity- knows many ways of expressing itself in North and South, one
can infer that a systematic study of the phenomenon is more than necessary;
all the same, such an examination has a great importance for the reorientation
and renewal of te mission. The missiologists- and not only them- demonstrated
abundantly that for an adequate undestanding of the impact that
postmodernism exerts on Church an don its way of expressing itselfin the
context of the present- day world- i tis necssary an analysisof the structures
related to thinking, to religious beliefs and practices, and to the moral
principles of the 21
st
century as well, principles applied in a world where the
information technology is predominant, without ignoring- at the same time-
the common traits and the specific features of the post- modern development
in various regions of the world.
4) The mission and the power. This subchapter refers to the fact that the
Christian mission may not overlook the contemporary world situation,
characterized by the fact that the power factor possesses the decisional
authority. That is why it is also necessary to be taken into account the fact that
the mission unfolds in a world marked by various types of power: namely
spiritual, political, military, financial and international power; especially if
considering the essential changes that have reconfigured the face of the world,
that is the cultural changes, the rights of man, the durability of the ecological
policies
39
, and to the same extent, the inequalities still extant within the
domains of production, repartition and resource consumption. There is no
doubt that the Christian missionaries are first of all interested in the tensions
and assymetries entailed by the exertion of power, but also in how all these
are influencing the receiving and the spreading of the message epitomized by
the evangelical life
40
.
5) The types of missionary commitment rely on the multitude of groups,
organizations, tendencies, methods and also on the new ways of expressing
the ecclesial life in terms of ministery nowadays; all these ask for a special
analysis dedicated to the role played by the iniative- personal or institutional-

37
See the documnet En route vers 2010. La Mission au XXIe siecle, http://www.
oikoumene.org/fr/documentation
38
Jrgen Moltmann, The Church in the Power of the Spirit: A Contribution to Messianic
Ecclesiology, Harper & Row, New York, 1977, p. 2.
39
Paul H. Santmire, Ritualizing Nature. Renewing Christian Liturgy in a Time of Crisis,
Fortress Press, Minneapolis, 2008, p. 21.
40
Pr. Vasile Nechita, Religiile abrahamice n contextul postmodernismului, Editura
Vasiliana98, Iai, 2010, pp. 232-235.
THEOLOGIA PONTICA

31
in the unfoldment of the missionary activity. And finally, last but not least
thing we ought to point out is the necessity to assess all the forms of
missionary commitment related to models, initiatives and evolutions,
registered so far by the missionary activity. And to the same extent, the impact
that all these might have in the future. In a nutshell, it can be said that the crux
of all these matters lies not only in those concerns regarding the strategy of the
mission and of the evangelization, but also in those that refer to diversity and
co- operation in supporting the missionary activity.
6) The Education and theological training. This is the subtheme with the
greatest impact on the thological training of the future ministers and
missionaries of the Church on account of the fact it refers to the extant
relationship between the mandates of the Church of Christ regarding the
catechization and the ministery. This fact supposes a more minute approach
of the influence the missionary activity exerts on each member of the Church,
clergy and lay chiefs to the same extent. Moreover, the continuous learning or
the permanent training plays an important part, too. It is worth mentioning
here the pedagogical methods, the theological study syllabus, the concerns of
self- fulfillment and spiritual formation in contemporary context. As a novelty,
all the suggestions received from the part of the Churches point out - as a
missionary urge- the necessity of an improvement of the relationships between
academical circles and contemporary society, on the one hand, between the
clergy and laymen, on the other hand. Likewise, not of less importance is the
necessity of a better correlation between the local matters and those of global
and international interest.
7) Christian communities in the the contemporary contexts. It cannot be denied
or disputed the fact the numerous Christian communities originate in
different traditions and live in various contexts. For all these reasons, they
definitely gives heed not only to the urbanization, immigrant communities,
workforce migration, wealth and poverty, but also to the world outlook- that
is, Weltanschaung, N/ A- the language, customs, traditions, inculturation and
the changes that affect or influence both the understanding and the receiving
of the Christian message; for short, it is necessary that the present- day
contributions in terms of the cultural anthropology should be more taken into
account for they might make the missionary efforts more effective. Facing with
this reality, the Churches are supposed- now more than ever- to become more
visible in the contemporary world as integrant communities of recovery and
reconciliation, expressing at the same time both the hospitable and
transforming character of the Gospel of Christ; and this because otherwise
they will not be able to unfold properly their missionary activity of converting
to faith those who receive the evangelical message
41
.
8) Mission and unity- ecclesiology and mission. From the beginning it is
outlined that throughout the 100 years since Edinburgh Conference, many
things have changed. If the the stress was laid on the idea of unity and co-
operation, today it is considered as a major priority the settlement of the

41
Kevin, J. Vanhoozer, General Editor, (Craig G. Bartholomew, Daniel J. Treier, and
N.T. Wright, Associate Editors), Dictionary for Theological Interpretation of the Bible, Baker
Academic, Grand Rapids, Michigan, U.S.A., 2006, p. 256.
THEOLOGIA PONTICA

32
tensions that had been accumulated throughout the years, because of the
polarisation between the two notions. But this supposes the fact of beginning,
in the approach of the unity and mission of the Church- from the close
connextion extant between ecclesiology and mission, from both a thological
and practical point of view. That is precisely why it is ought to consider as a
starting point in this approach the connection between mission history and
the ecumenism of the last century (particularly as concerns the assessement of
the integration in 1961); that is, the integration of both The International
Council of Mission and the Orthodox Churches within the structures of the
Ecumenical Council of Churches, a fact that brought within the ecumenical
movement the new- fangled image of the one and undiveded Church,
definitely externalized in each aspect of the faithful s existence, and not
simply achieved through unions or alliances rather conventional. In this case,
both the mission and the unity demonstrated they can live together, namely in
the institutional framework provided by the Ecumenical Council of Churches.
Moreover, Orthodoxy redefined many of its missionary concerns- in
communist and inter- religious context, as in the case of the Eastern Churches-,
and the Churches that appeared in consequence of the Reformation had the
oppotunity to rediscover the liturgical splendour, the untouched thesaurus of
apostolic faith, the profoundness of patristic thinking and the mystic spirituality
arisen from the approriation of revealed Word of God.
9) The spirituality of mission and the the authenticity of the spiritual
obedience. This last subchapter indicates the fact that one cannot refer to the
spirituality of the mission or to the spiritual aspect of ministry without taking
into account the determination and the power of divine grace which is granted
to each missionary by God Who is glorified in the blessed Trinity of Persons
and preached to all people. Thus, the mission is supposed to be perceived as
aiming at the heavenly kingdom. At the same time, it is worth mentioning the
fact that there is a personal spirituality and a communitary spirituality as well,
in terms of the religious experience of the early Church and of the Christians
from everlasting on the one hand, and of the new Christian movements
42
or
the new Churches in South, on the other hand. Undoubtedly, not any kind of
syncretism- such as voodoo, candomble, zionist and cargo- can be considered
as standing for that kind of new spiritualities
43
the Christian mission is
supposed to give heed to and to endorse a positive and constructive attitude
towards them; particularly if we take into consideration that many of the so-
called movements are practising occultism, satanic or heathen cults that are in
close relation to white and black magic. That is precisely why, from this point
of view, the mission has to be approached in terms of the recreation of the
world through Christ and spiritual gifts shared by the Holy Spirit, of the
renewal of each believer who receives the evangelical message, the
reconstruction of the world
44
, the witness from everlasting of Christ by the

42
Karl Rahner, Schriften zur Theologie, Bd. VI, Eisiedeln-Zrich-Kln, 1965, pp. 545-554.
43
T. F. Torrance, Belief in Science and in Christian Life, xv, in Norman Gulley, Systematic
Theology, Andrew University Press, 2003, pp. 160-161.
44
Wilfred Cantwell Smith, The Meaning and End of Religion, Fortress Press Editions,
1991, p. 165-166.
THEOLOGIA PONTICA

33
Church, the identity of every human being and the holistic ministery that
requires to be promoted by Church; in fact by all the Churches that are striving
for being in a consensus on the basis of the apostolic faith. As a matter of fact,
this is the meaningful significance of the martyrdom and of the sufference that
are referred to. And this is the only way of understanding properly the role
played by the Holy Spirit in the ministery of the Church so that it should
accomplish the aim of its efforts, more exactly that of venerating God.
In addition to all these missionary themes, the above mentioned document
approaches within the missionary themes- to a more or less extent- the so- called
transversal themes, as follows:
Women and mission;
The young people and the mission;
Reconciliation and recovery;
Bible and mission, the mission in the Bible
Contextualization, inculturation (the Gospel and the cultures) and the dialogue
between the various world outlooks;
Subordinated voices;
Ecological perspectives.
Finally, the document pays a special attention- in Chapter C. New
perspectives of approaching mission: history, geography, art- to the concerns
regarding the drawing up of a critical history of Christian mission throughout time
and also of an Atlas of world- wide Christianism, that will include a presentation of its
situation since 1910. Likewise, it is planned the organization of an reverential
exhibition entitled: Who is Christ? within which there are to be displayed as much as
possible testimonies of Christian art from the whole world
45
.

The ecumenical reality from Romania, in the context of its integration in the
European Union
In this context, it is ought to give heed in a more particular way to the
Romanian area where there are several regions with an interconfessional and
interreligious specific character. Among all these, Transylvania and Dobrudja stands
out in a particular way. In Transylvania, on the one hand, the multinationalism
predominates- Romanians, Magyars, Germans, Slovaks, Czechs, Ucrainians,
Bulgarians, Serbians, Jews and other nationalities as well; on the other hand and to the
same extent, the confessional and religious diversity is also a phenomenon present in
this place and it is worth mentioning here: the Orthodox, Catholics, Greek- Catholics
(the Christians united with Rome), the Reformed, Lutherans, Unitarians, Neo-
Protestants, new- religious movements etc. In Dobrudja- where is located the Faculty
of Theology of Constanta- predominates the pluralism both ethnic and religious. Thus,
there are many communities comprising not only Orthodox and Romanian people, but
also Turkish- Tartar communities of Islamic religion, Orthodox Turks, Lippovans-
Russians belonging to the ancient rite-with or without sacramental priesthood,
Armenians, Macedonians, Bulgarians, Greeks, Albanians, A- Romanians, Serbians,
Jews and other nationalities that can be as we have already mentioned- either

45
Cf. En route vers 2010.

THEOLOGIA PONTICA

34
Orthodox or Roman- Catholic Christians, Reformed believers or Lutherans, of ancient
rite or Lippovans, neo- Protestants or belonging to the new religious movements, but
also Muslims, Jews or belonging to other Islamic movements; there is even a
community of Muslim Roms, comprising about 1500 members. This fact determined
that the Theology School of Tomis- which came to the fore early through
representative personalities such as Saint John Cassian, Dionysos the Little and
Gherman of Marseilles, and also with its Scythian theologians, foremost of whom was
Leontius of Byzanthium- play an important role within the area of Romanian
Orthodoxy. It is also worth pointing out that Dobrudja- as its very name suggests: a
home of goodwill and of peaceful life together- was from everlasting a land of the
harmonious relationships betewen peoples and religions, because of the fact it has
never seen any war, religious conflict, persecutions or discriminations on religious
grounds
46
.
Even if, during the last two decades, unfortunately have been invoked certain
injustices by the Turkish- Tartar population which complained of being submitted to
certain putative discriminations that, in our opinion, could doubtless be of any other
nature, but not religious. More exactly, they invoke certain unjustices which the
members of this nationality have been submitted to- that is, particularly the fact that
some of their goods and properties had been confiscated abusively by the communist
regime and only partially retrocedated to them. As a prevention measure against the
Islamic terrorism, the airport check- in and security procedures have been intensified,
an aspect that brought about some misunderstandings from the part of women who
suspected the fact of being submitted to a kind of discriminatory practice. Tha fact this
is an exaggeration, due to the excessive international propaganda or to the activity
promoted by some extremist Islamic groups registered lately even on the territory of
Romania. such as the Muslim Brethren- is confirmed not only by the harmonious
life together between Muslim and Christian population in both their traditional
communities and the big cities of Romania, mainly in Bucharest and Constanta.
At a local level, the atmosphere of living together in harmony in obvious
particularly on the occasion of the great religious Feasts, when the Muslims partake of
red eggs and Easter cake together with the Christians, who, in their turn, enjoy the
traditional and delicious Turkish and Tartar fare. There are many mixed families and
this stands for the most illustrative exampleof the peaceful life together. Even at an
early age, the children are toaught at school the mutual respect, a fact that explains
why the Muslim children said they did not fee lat all discriminated by the presence of
of the icons and crucifixes in schools, or by the practice of the religious service
performed on the occasion of the beginning of the school year by an Orthodox or
Catholic priest, or even by an imaum. The Muhammad cartoons controversy
determined the Christian young people who were attending state schools to take an
attitude in order to defend - in the spirit of the decisions made at the interreligious
Seminary organized in 2006 by the commission for the rights of man within the
Council of Europe in Kazan - the Muslim religious values, a fact that proves
abundantly the approriation of the religious values specific to their own religion and
the respect for the religious identity of the others as well.

46
Pr. prof. dr. Ion Bria, Spre plinirea Evangheliei. Dincolo de aprarea Ortodoxiei: exegeza i
transmiterea Tradiiei, Editura Rentregirea, Alba Iulia, 2002, p. 13; Pr. prof. dr. Vasile Nechita,
Mrturisindu-L pe Hristos, ntre misiune i discriminare, Editura Vasiliana 98, Iai, 2008, pp. 57-65.
THEOLOGIA PONTICA

35
In the spirit of these cordial relationships- the mutual respect is promoted at a
regional level, too. In this sense, His Grace Teodosie, the Archbishop of Tomis, often
invites- on the ocassion of the great events of the religious Orthodox life in Dobrudja-
the reprezentatives of the other religions and denominations, being in his turn invited
to take part to silmilar events that take place within other religious communities and
Christian denominations. Moreover, within Ovidius University of Constana, are
functioning several research centres established in the framework of the different
Faculties: of Theology, Law, History and Philology- that are organizing- every year or
at least regularly- various national seminaries and symposiums around themes of
common interest, debates and thematic discussions of local interest or aiming at the
unity of the people and of the Black Sea riparian nationalities.
All these reflect the reality that the life together in harmony and the
collaboration in order to find out new means of promoting the interreligious,
intercultural, interethnic dialogue is a fact that does not need any further
demonstations
47
. At a national level, it has been organised an Ecumenical association
of the Christian Churches from Romania, that is, AIDrom, that has unfolded various
programmes and activities in such interethnic and interconfessional communities.
Likewise, World Vision implemented social programmes whose benefeciaries have
been the children belonging to such communities and even to different religions.
Instead of the interconfessional and interreligious conferences, there have been
organized national and international symposiums; likewise, the Churches and the
religious cults of our country participated in San Egidio meetings, such a reunion
being organized in Bucharest
48
, thanks to the ever- memorable patriarch Teoctist of the
Romanian Orthodox Church.
It also must be said that- in the spirit of the interconfessional co- operation- in
the last decades was founded The Interconfesional Biblical Society in Romania, its first
upmost achievement being the publication of a translation of the Bible into Romanian,
following the example of the interconfessional translations published in other
languages- as pointed out in the Preface of the edition of the New Testament published
in 2009. This interconfessional cooperation is not only the proof of a fruitful local and
regional ecumenism, but also the conviction that- following the same way of
ecumenical collaboration- the Christian Churches of Romania can hope they will have
the opportunity of achieving other interconfessional, intercultural and also
interreligious projects that are supposed to encourage an actual useful dialogue that
should emphasize and show in a clearer light the Revelation fulfilled through the

47
Alfred-Louis de Premare, Originile Islamului, traducere de Mircea Angelescu, Editura
Cartier, Chiinu, 2004, p. 17; Pr. prof. dr. Vasile Nechita, Religiile abrahamice..., p. 231; Idem,
Mrturisindu-L pe Hristos..., pp. 127-132.
48
Speaking about the Assembly entitled People and Religions that took place in
Bucharest, in summer, the ever- memorable Patriarch Teoctist said: Not accidentally it took
place this summer, in Bucharest, the reunion of Saint Egido community that was attended by
the representatives of some important and renewed Churches and this fact was due to that
reality according to which our Churches had given evidence in its existence and ministery of
her steadiness and holiness through the privilege of confessing the righteous faith even at the
risk of our lives, Teoctist, Patriarhul Bisericii Ortodoxe Romne, Pe treptele slujirii cretine,
vol. X, Institutul Biblic i de Misiune al Bisericii Ortodoxe Romne, Bucureti, 2001, pp. 382-
383.
THEOLOGIA PONTICA

36
sacrifice of the Son of God (John 12: 24), as the only way making people be more and
more aware of His Coming into the world through Incarnation, of His Epiphany
through the Baptism (John 1: 31) and also of His work of sharing the restored image of
God into man in the world (Dea. Ioan Caraza, D. D., Professor)
49
.
All these witnesses of the religious life in Romania- correlated to those extant
in the former communist countries, most of them Orthodox- ensure us of the fact that,
particulary from a logical point of view, it is no use taking into acoount any longer the
allegations against Christianism encouraged by the postmodern deconstruction; the
new martyrs sacrifice for their faith in Christ could stand for the answer Gianni
Vatimo is waiting for to the question: What to expect, as a believer who is preparing
to believe, from that aspect of the individual and social life which is the religion? And
this especially if we are taking into account the notification that Gianni Vatimo made
concerning Santiago Zabala s question - Should be possible, under these circumstances,
to have a private religion, out of Church? - that is, we can not entirely overlook the
idea that there is a kind of social problem of religion
50
.
Thus, in terms of the religious situation in Europe- particularly in the former
communist countries, we can say - after hundred years since the Edingurgh
Conference - following Richard Rortys example that: Europe does not mean just
domination, hegemony and international capitalism. There is also its civilizing
mission. And even if this notion was dicredited by the behaviour of the colonial
powers, this does not mean at all it can not be rehabilitated any more. Anyway, Europe
was that which coined the notions of democracy and civic responsibility. Still we can
say to the rest of the world: send your students to our universities, learn from our
traditions and it is likely that in this way you should enjoy the privilege of the
democratic life. The fact that democracy has been restyled according to the mass
society requests only in those places where Christianism is still present might have
been a reality that depended merely on the hazard of history; but maybe it was
absolutely necessary that this thing should happen in a Christian society
51
.
The fact that in Romania - and in the former communist countries as well - we
are watching a restylisation of democracy may be more than a token or a singular
testimony that the East of Europe is making for the recovery of what Christianism has
lost in the West. And in this sense, the intercultural, interreligious and interethnical
context of Dobrudja- where an absolute tolerance, without ethnical barriers is being
practiced- may provide a kind of paradigm to this necessary approach.

Conclusions
On no account should be considered an exaggeration the affirmation according
to which each commemoration of the Edinburgh Conference represents in fact an

49
It refers to the New Testament, translated from the original Greek texts and
published by Interconfessional Biblical Society of Romania (Bucharest, 2009).
50
Richard Rorty, Gianni Vattimo, Viitorul religiei. Solidaritate, caritate, ironie, traducere de
tefania Mincu, Editura Paralela 45, Piteti, 2005, pp. 90-91.
51
Ibidem, p. 95; Diac. Andrei Kuraev, Daruri si anateme. Ce a adus cretinismul lumii?,
traducere de Nina Nicolaevna, Editura Sophia, Bucureti, 2004, p. 312; Pr. Vasile Nechita, Pentru
o Misiologie practic, reprezint un suport de curs pentru Misiologie, Editura Garuda Art /
Vasiliana 98, Chiinu-Iai, 2005, pp. 110-111.
THEOLOGIA PONTICA

37
evocation of the ecumenical itinerary, as John Gibaut
52
pointed out in his speech
delivered on the occasion of the Week of Prayer for Christian unity. Likewise, such a
kind of commemoration gives us the opportunity of becoming more aware of the fact
that the Christian mission is a perpetual putting up- to date of the way the two
disciples traversed to Emmaus. On the one hand, they seemed to be separated from
their brethren in Jerusalem, expressing at the same time their distrust regarding the
thrilling tidings brought by those women who had seen the risen Christ, and that is
precisely why feeling themselves estranged from those realities and even from
themselves- were suspecting every traveler they met on their way as being the only
one visiting Jerusalem and unaware of the things which have happened here in these
days? [Lk. 24: 18]. On the other hand, although they seemed to be eager to
understand better the Holy Scriptures, they unexpectedly found that they were not
able to do so though the Son of God Himself was He Who was teaching them the
Scriptures. And this was due to the fact these two disciples were separated from the
communion of the other eleven apostles of Christ who had remained in Jerusalem
53
; in
fact, this very fact explains further the reason why Cleopa and Elijah returned to
Jerusalem after they had recognized Our Lord Jesus Christ. They merely felt the need
of joining the community in Jerusalem in order to share together the joy that the Lord
was risen from the dead!
The second essential idea- that we could infer from the experience that the two
disciples of God had on their way to Emmaus, that is, from their walking together,
an aspect reiterated in fact by all those who commited themselves of walking together
on the same way of ecumenism- is that the Christian mission will never take an
advantage when situated at variance or in a conflict- brought about by the wish of
priority- with the unity of the Church of God. We can also infer from the revelatory
experience the two disciples had- as representing the two main branches of
Christianity, the West and the East- that the way to Emmaus stood for, to the same
extent, a way of challenges, of seekings and of regrets for those who left Jerusalem, and
at the same time the way of the assurance that God is with us even when we are
unable to admit our mutual errors that usually led us to the loss of our true way, that is
the way of faith. The way to Emmaus also means the invitation Christ addresses to us,
the invitation of eating with Him, as the beloved apostle of Christ, Saint John the
Evangelist points out through his blessed vision (Revelation) which closes the New
Testament, representing at the same time a last call for unity addressed to all those
who are to confess Christ over centuries: Behold, I stand at the door and knock. If
anyone hears my voice and opens the door, I will come in to him and eat with him,
and he with Me [Revelation 3: 20].
Undoubdtedly, the way towards unity- having as a starting point Edinburgh-
is that which gives us the assurance that ecumenism is like spring, as the ever-
memorable Partriarch Iustinian Moisescu said; when the signs of spring appear,

52
http://www.oikoumene/en/resource/documents. In his turn, Olav Fyske Tveit, the
Secretary General of the ECC said on the 23
th
of February: Ecumenism can not be devoid of the
poewerful significance of the Cross... Without the perspective of the Cross, every rapprochement between
God an us cannot be but grandiloquence.
53
Andr Scrima, Timpul rugului aprins. Maestrul spiritual n tradiia rsritean, ediia a II-
a, Editura Humanitas, Bucureti, 2000, pp. 28-31.
THEOLOGIA PONTICA

38
though spring yet delays, for a certainty, it will come
54
. On the other plan one can also
affirm that the signs of unity have already appeared, since no Christian wants to
abandon this long wayor this long journey we have done so far, as Charles Brent
stated in Lausanne, in 1927; and paradoxically, not even those who declared they were
against ecumenism, by the simple fact of confessing their dissapointement and regret
concerning the side- slippings that the ecumenical movement unfortunately saw
55
.
To confirm the above mentioned affirmations, there is not only the witness
concerning the reaction to the Orthodox attitude, but also the tolerance displayed by
the majority of the Orthodox Churches toward the crisis that characterizes
nowadays ecumenism; the decisions made at the last general Assembly in Porto
Alegre, where they complied with the requests of the Orthodox, ensure us of the fact
that the hopes concerning the achievement of the Christian unity are well- grounded.
Not to mention the fact that, on no account can the work of the Holy Spirit- as the
essential power within the Church- be limited by anyone. In these sense, one could talk
about a new stage in the process of the absolute standing out of ecumenism during the
new millenium that has already begun.
Unlike the first millenium, which was one of the unity- despite the various
disputes and divergences, and also unlike the second millenium, which was the
millenium of separations, nothing could brake us to hope that God providing we are
covetous and open- hearted, according to the Gospel- will make that the new
millenium that has just begun be one of Christian reconciliation; for short, the new
millenium might be a millenium of remaking the unity of the Church of God- as His
Beatitude Daniel, the Patriarch of the Romanian Orthodox Church stated
56
- and at the
same time an answer to the new challenges of postmodernism that contests the
universality of evangelical message
57
; this ensurance makes us answer affirmatively to
the question that Christ asked those who were listening to Him- However, when the
Son of Man comes, will He find faith on the earth? [Lk. 18: 8]- just through another
question: And will not God bring about justice for his chosen ones, who cry out to
him day and night? Will he keep putting them off? [Lk. 18: 7].
The experiecing of this long way towards unity- that has not come to an end
yet and which is unfolding under the patient look of the Providence of God- has
convinced us that we can do nothing by ourselves, but only assissted by Christ and
being in communion one with each other. It is true that this is not always a very easy
thing to do, often asking for renunciations- especially if taking into account the ethnic,
cultural and social differences that sometimes might stand for real barriers.

54
Ecumenism is like spring- These are the words of the ever - memorable Patriarch
Iustin, cf. Patriarhul Iustin, Discursuri ecumenice, Editura Anastasia, 2004, Bucureti, 2004, p. 25.
55
http://www.oikoumene/en/resource/documents
56
This kind of hope has been referred to, in 2008, in the Welcome Ceremony Speech of the
Pope Benedict the XVI
th:
Our world is tired of avidity, exploitation and scission, of the spleen offered by
false gods and partial answers. Our soul and our mind hanker after a world outlook according to which
love should reign everywhere, the gifts should be shared out, the unity should be settled, the freedom
should find its actual meaninig in truth, and where the true identity should be discovered in a communion
of mutual respect. And this is just the work of the Holy Spirit into the world. This is the hope
conveyed by the Gospel of our God Jesus Christ , cf. Pr. prof. dr. Vasile Nechita, Mrturisindu-L
pe Hristos...., p. 26.
57
Jean Claude Larchet, La divinisation de lhomme selon Saint Maxim le Confesseur, Les
ditions du Cerf, Paris, 1996, p. 377.
THEOLOGIA PONTICA

39
Nevertheless, for Christ s sake, it is worth making this sacrifice, completing thus the
inestimable will we have received on the part of those who strived for offering us those
landmarks that should guide us on our way of refinding unity.
Thus, being aware of the fact that the Gospel is not a luxury for our
humankind that is torn by many fragmentations and separations and that the Gospel
can not be proclaimed by discordant voices- as the Letter 2010: Ecumenical
Celebration
58
affirmed. The resources for preparing the Week of Prayer for Christian
unity and throughout the entire year 2010, the commemoration of 100 years since the
Edinghburgh Conferece took place, represent a more stronger impetus for us- that
despite all the disillusions and failures we went through in a nearer or further past- to
keep going on the way from Emmaus to Jerusalem, guided by the words of Blaise
Pascal- If I had not already find You, I would not have looked for You- and to tell
each other that: If we had not refound on the same pathway towards unity, we would not have
had we and we would not have any longer well- grounded reasons to look for each other in order
to go further on the same way toward the achievement of Christian unity.


58
This letter has been sent by a committee charged with the task of organizing the
ceremonies on the occasion of the centenary celebration of the 1910 World Missionary
Conference in Edinburgh.
DIALOGUL ORTODOX-ROMANO-CATOLIC


ASPECTE DOGMATICE N MARIOLOGIA
PAPEI IOAN PAUL AL II-LEA

Prof. univ. dr. pr. Vasile CITIRIG
Facultatea de Teologie Ortodox
Universitatea Ovidius Constana

n cele dou milenii de cretinism, adevraii teologi au abordat nvtura
privitoare la Maica Domnului ca pe o parte integrant a hristologiei i soteriologiei. Ei
au neles c acestea sunt capitole complete ale dogmaticii doar dac au n componen
nvtura dreapt privitoare la Preacurata Fecioar Maria, Nsctoarea de Dumnezeu,
precum i faptul c locul potrivit al acestei nvturi este n cadrul hristologiei i al
soteriologiei. Faptul c n Noul Testament i n Biserica primar autorii sfini se ocup
foarte puin de persoana Fecioarei Maria nu nseamn nicidecum c rolul ei n
iconomia mntuirii ar fi fost minimalizat n perioada respectiv: ea a fost, din
momentul Bunei Vestiri aduse de ngerul Gavriil (Luca 1, 26 38), mama Fiului lui
Dumnezeu. Cauza acestei discreii se afl n smerenia pe care o caracterizeaz pe
Fecioara Maria, coroborat cu voina ei de a nlesni concentrarea ateniei tuturor spre
Fiul ei. Simptomatice pentru aceast atitudine sunt cuvintele ei: Facei tot ce v va
spune (Ioan 2,5).
Astfel, pn astzi, persoana Maicii Domnului este nvluit n mister, este o
tain pe care Biserica nu o poate descoperi n totalitate, o tain ale crei elemente sunt
mai mult bnuite i care pot face foarte bine obiectul apofatismului Fecioarei Maria.
Tot ceea ce ne-a fost revelat cu privire la Maica Domnului este strns legat de Persoana
i opera lui Iisus Hristos, cci Evanghelia este Vestea cea Bun a Fiului lui Dumnezeu
ntrupat de la Duhul Sfnt i din Fecioara Maria i ca urmare nu Fecioara
rscumpr, ci accept s se implice n opera rscumprrii. Ea nu are iniiativa, ci se
supune, nu l trimite pe nger, ci l primete (Luca 1, 26 38). O astfel de atitudine
discret mai ntlnim n persoana Sfntului Ioan Boteztorul rudenia ei care
mrturisea cu smerenie referindu-se la Hristos: Cel ce vine dup mine este mai
puternic dect mine; Lui nu sunt vrednic s-i duc nclmintea (Matei 3,11); Acela
trebuie s creasc iar eu s m micorez (Ioan 3,30).
Dac theotokologia face parte din hristologie i soteriologie nseamn c este
dependent de acestea i solidar cu ele. Dar i invers: dezvoltarea theotokologiei
influeneaz hristologia i soteriologia. Principiul fundamental care privete locul
Fecioarei Maria n istoria mntuirii i deci locul theotekologiei n cadrul dogmaticii
pare s fie acela c Fecioara Maria nu poate fi adorat ca Dumnezeu i om, fiindc
lucrarea Duhului n ea a avut drept scop revelarea Fiului deofiin cu Duhul i ca
urmare trebuie supravenerat ca Nsctoare de Dumnezeu. Venind cuvntul n
Sfnta Fecioar Maria scrie Sf. Atanasie cel Mare a venit n ea mpreun cu El i
Duhul; i Cuvntul S-a plsmuit i i-a format n ea trupul Su din Duhul, voind s
adune i s aduc prin Sine creaia Tatlui...
1
Primul trup omenesc care a fost curit

1
Epistola ctre Serapion, XXXI, trad. de D. Stniloae, n colecia Prini i scriitori
bisericeti, vol. 16, Ed. Institutului Biblic i de Misiune al B.O.R., Bucureti, 1988, p. 64.
THEOLOGIA PONTICA

41
de ntinciunea pcatului strmoesc i singurul care a primit n el pe Fiul lui
Dumnezeu a fost trupul Fecioarei. De aceea temeiul esenial al preacinstirii Maicii
Domnului este realitatea ndumnezeirii persoanei ei prin locuirea n ea a Persoanei
dumnezeieti a Fiului. Numai cine crede n puterea lui Dumnezeu de a-l ndumnezei
pe om, n iubirea lui Dumnezeu care a stat la baza ntruprii i n capacitatea omului
de a se uni cu Dumnezeu, numai acela poate s cread c Fecioara Maria este
Nsctoare de Dumnezeu. Papa Ioan Paul al II-lea ocup un loc de frunte n ceea ce
privete preocuparea pentru mariologie, n teologia catolic. Interesul su major
pentru Fecioara Maria i ndeamn pe muli teologi s l cosidere pap marian
2
.
Acest apelativ are la baz nu numai doctrina mariologic elaborat de pap ci i
evlavia lui deosebit fa de Fecioara Maria. Chiar la nceputul pontificatului su, mai
precis n cuvntarea de instalare ca pap, Ioan Paul al II-lea a declarat c dedic
Fecioarei Maria persoana sa proprie i ministeriul su.
3
Dar el dezvolt doctrina
mariologic pentru a-i servi ca baz, lui nsui i Bisericii sale, n trirea ataamentului
fa de Fecioara Maria. Papa nsui precizeaz n enciclica sa Redemptoris Mater c
nu e vorba aici numai despre istoria Fecioarei Mame, de drumul ei personal de
credin i de partea cea mai bun pe care o are n misterul mntuirii, ci de istoria
ntregului Popor al lui Dumnezeu, de toi cei care particip la aceeai peregrinare de
credin
4
; nu este vorba numai de nvtura de credin, ci i de viaa de credin
i prin urmare, despre adevrata spiritualitate marian aa cum decurge din Tradiie
i, mai ales, de spiritualitatea la care ne ndeamn Conciliul (Vatican II) scrie papa.
5

Ca urmare, n studiul de fa mi propun s identific temeiurile eseniale pe
care se cldete, n viziunea Papei Ioan Paul al II-lea, preacinstirea Maicii Domnului.

1. Relaia lui Hristos cu Mama Sa, temei al rolului ei de mijlocitoare
Pornind de la premisa c Fecioara Maria este Mama Fiului lui Dumnezeu, Care
S-a ntrupat ca s rscumpere lumea de sub puterea celui ru, Ioan Paul II i atribuie
Mariei un loc precis n istoria mntuirii i o funcie strict soteriologic.
6
Ca Mam a lui
Hristos, pentru Ioan Paul, ea este cu precdere steaua dimineii care anun nlarea
Soarelui Dreptii. Ca luna n zorii unei zile noi, ea este n ntregime scldat n
mrirea soarelui care va s vin dup ea.
7

Locul special pe care l ocup Fecioara Maria n istoria mntuirii deriv din
locul special pe care l ocup ea n viaa Persoanei lui Hristos, ca Mam. Trind zilnic
lng copilul Iisus, Maria poart n sufletul ei nelesul cuvintelor venite de la
Dumnezeu prin nger i relaia sa cu Iisus se deruleaz sub semnul credinei c se vor
mplini cele spuse ei de la Domnul Luca (1,45). Este prima dintre oameni creia i s-a

2
Antoine Nachef, Marys Pope: John Paul II, Mary and the Church since Vatican II, Ed.
Sheed and Ward, Franklin, WI, 2000, p.3.
3
Cf. ibidem, p.4.
4
Ioannes Paulus PP. II, Redemptoris Mater. On the Blessed Virgin Mary in the life of the
Pilgrim Church,
5: n opinia teologului iezuit Jean Galot enciclica, Redemptoris Mater, scris n anul
1987, este motivat i dominat de perspectiva sfritului celui de-al doilea mileniu: Jean Galot,
Litineraire de foi de Marie selon lenciclique Redemptoris Mater, in Marianum 139 (1989), 33.
5
Ioannes Paulus PP. II, Redemptoris Mater, 48.
6
Cf. Antoine Nachef, op. cit., p.15.
7
Avery Dulles, Mary at the dawn of the new millennium (Marian theology) in
America,178, nr. 3, 31 ian. 1998, p. 1.
THEOLOGIA PONTICA

42
revelat Dumnezeu prin dezvluirea tainei cu totul noi care privea ntreaga lume i este
prima dintre aceia crora Tatl a vrut s-L descopere pe Fiul. ns, dac din
momentul Buneivestiri i-a fost descoperit Fiul, pe Care numai Tatl l cunoate pe
deplin, ca pe Acela pe Care l nate n venicul astzi (cf. Ps. 2,7), Maria, Mama, este
n contact cu adevrul Fiului su numai n credin i prin credin.
8

Pe bun dreptate, Ioan Paul nu are n vedere doar o cunoatere exterioar a
Fiului lui Dumnezeu, fiindc alegerea Mariei pentru suprema menire i demnitate de
Mam a Fiului lui Dumnezeu are implicaii ontologice profunde prin unirea firii divine
cu firea uman n Persoana Cuvntului. De aceea faptul fundamental de a fi Mama
Fiului lui Dumnezeu implic de la nceput o total deschidere de suflet fa de
Persoana lui Hristos, fa de ntreaga lui lucrare, de ntreaga lui misiune.
9
Fiul lui
Dumnezeu i-a plmdit trupul omenesc i firea omeneasc n pntecele Fecioarei, iar
ceea ce a asumat ca om este trup din trupul Fecioarei i snge din sngele ei.
O femeie din mulime a strigat, adresndu-se lui Iisus: Fericit este pntecele
care te-a purtat i snii la care ai supt! (Luca 11,27). Prin rspunsul Su, Hristos a voit
s deplaseze atenia tuturor celor ce-L vor urma de la maternitatea trupeasc, pentru a
o ndrepta spre acele legturi tainice, spirituale, care se constituie din ascultarea i
pzirea cuvntului lui Dumnezeu. Cu toate acestea, pe lng faptul c El a confirmat
spusele femeii, zicnd: Aa este (Luca 11,28), aa cum observ papa Ioan Paul, cea
dinti printre cei care ascult cuvntul lui Dumnezeu i l pzesc este Fecioara Maria
i deci la ea se refer n primul rnd binecuvntarea rostit de Hristos ca rspuns la
cuvintele femeii din mulime. Fr ndoial zice papa Maria este deja vrednic de
binecuvntare prin faptul c este Mama lui Iisus dup trup, ns i, mai presus de
toate, pentru c din momentul Bunei Vestiri a primit cuvntul lui Dumnezeu, pentru
c a crezut n el, pentru c a fost asculttoare fa de Dumnezeu, pentru c pstra
cuvntul i l cumpnea n inima ei i cu toat viaa ei l mplinea. Putem spune
aadar c fericirea proclamat de Iisus nu se opune, n ciuda aparenelor, celei
formulate de femeia din mulime, ci amndou se ntlnesc n persoana Mamei
Fecioare... Dac este adevrat c o vor ferici toate neamurile (Luca 1,48), se poate
spune c acea femeie necunoscut a fost prima care, fr s tie, a confirmat acel vers
profetic din Magnificat-ul Mariei i a pus nceput cntrii de preamrire a tuturor
veacurilor.
10

C papa Ioan Paul II accentueaz maternitatea Mariei n abordarea relaiei
dintre ea i Hristos Rscumprtorul, este evident din nsui titlul scrisorii enciclice
Redemptoris Mater ca i din cuvintele de introducere ale acesteia. Din ele iese la iveal
intenia sa de a arunca o lumin asupra relaiei Mam Fiu pe care teologii mariani o
elaboraser de la Conciliul Vatican II ncoace. Vatican II a elaborat o doctrin
mariologic n care Fecioara este prezentat cu precdere n strns legtur cu Hristos
i Biserica, opunndu-se ca ea s fie separat de tainele divine. nuntrul acestui cadru
al relaiei ei cu Hristos i Biserica va cuta papa apropierea de Fecioara Maria. Dar
aceast relaie i gsete locul n evenimentul istoric al maternitii ei.
11
De aceea,
Avery Dulles constat c, termenul cheie care unific Mariologia Papei... este cel al

8
Ioannes Paulus PP. II, Redemptoris Mater, 17.
9
Ibidem, 39.
10
Ibidem, 20.
11
Antoine Nachef, op. cit. p. 14.
THEOLOGIA PONTICA

43
maternitii.
12
Personal, nclin s cred c n aceeai msur papa accentueaz i
credina Mariei, i ca urmare calitatea ei de Mam este permanent susinut i
actualizat de credina ei puternic n Fiul dumnezeiesc. Prin aceast credin zice
papa Maria este desvrit unit cu Hristos n nimicirea de sine... i la picioarele
Crucii Maria particip prin credin la misterul cutremurtor al acestei nimiciri.
Aceasta este, poate, cea mai profund kenoz a credinei din istoria omenirii. Prin
credin Mama particip la moartea Fiului ei, moarte rscumprtoare...
13

O alt virtute fundamental cu care completeaz papa portretul Fecioarei
Maria i totodat relaia ei cu Hristos, este ascultarea. Ascultarea lrgete orizontul
acelei binecuvntri de credin pe care se fundamenteaz calitatea de Mam a
Fecioarei. Citndu-l pe Sfntul Irineu care spune c Nodul neascultrii Evei a fost
desfcut prin ascultarea Mariei; ceea ce a legat fecioara Eva prin necredin, a dezlegat
Fecioara Maria prin credin
14
, papa accentueaz importana credinei n participarea
Fecioarei la Rscumprare, prin intermediul ascultrii. Credina i-a oferit motivaia
ascultrii, i amndou i-au dat imboldul de a participa la drumul pamntesc al lui
Hristos, n toat dimensiunea acestuia i s fac prezent oamenilor misterul lui Hristos.
i nu nceteaz s fac acest lucru. Prin misterul lui Hristos este i ea prezent ntre
oameni. Prin misterul Fiului se lumineaz i misterul Mariei.
15

Astfel, calitatea de Mam a Fiului lui Dumnezeu, credina i ascultarea ei de
Hristos constituie pentru papa Ioan Paul II premisele rolului ei de mijlocitoare. El
spune c mijlocirea Mariei este strns legat de maternitatea ei, avnd un caracter
specific matern, prin care se distinge de mijlocirea celorlalte fpturi ce particip, fiecare
n felul ei, dar ntotdeauna n mod subordonat, la unica mijlocire a lui Hristos; cu toate
acestea i mijlocirea ei este prin participare... la unicul izvor care este mijlocirea lui
Hristos nsui.
16
Este vorba despre o mijlocire deosebit i extraordinar, bazat pe
plintatea de har, care se concretizeaz prin colaborarea ei la aciunea mntuitoare a
Fiului Rscumprtor. Prin moartea rscumprtoare a Fiului su, mijlocirea matern
a Slujitoarei Domnului i-a atins dimensiunea universal, cci opera Rscumprrii i
mbrieaz pe toi oamenii. Astfel se manifest n chip deosebit eficacitatea unic i
universal a mijlocirii lui Hristos ntre Dumnezeu i oameni.
17
Este vorba de
colaborarea Mariei la opera de rscumprare realizat de Hristos.
Aceasta reiese limpede din urmtoarea fraz aparinnd papei: Mai presus de
toate, Maria a cooperat cu Hristos la lucrarea rscumprtoare, nu numai pregtindu-l
pentru misiunea lui, ci i unindu-se cu jertfa lui pentru mntuirea tuturor.
18
Din
aceast ultim fraz a papei nelegem deci c mijlocirea Fecioarei Maria nu privete
numai rolul ei de a interveni la Dumnezeu pentru ca El s se milostiveasc spre noi, s
ne ierte pcatele personale i s ne ajute, ci privete mult mai mult i anume, chiar
participarea ei la opera rscumprtoare. Dar aceasta nseamn s-i atribuim Fecioarei
Maria funcia de corscumprtoare, alturi de Hristos.

12
Avery Dulles, op. cit., p. 2
13
Ioannes Paulus PP. II, Redemptoris Mater, 18.
14
Apud ibidem, 19.
15
Ibidem, 19.
16
Ioannes Paulus PP. II, Redemptoris Mater, 38.
17
Ibidem, 40.
18
Ioan Paul al II- lea, Planul lui Dumnezeu. Decalog pentru mileniul III, trad. de Willi
Tauwinkl, Ed. Enciclopedic, Bucureti, 1999, p. 77.
THEOLOGIA PONTICA

44
Teologia catolic extinde maternitatea Sfintei Fecioare Maria de la Hristos, Fiul
ei dumnezeiesc, la ntreaga Biseric, trupul tainic al Domnului. Astfel, conform
Catehismului catolic, rolul Mariei fa de Biseric este inseparabil de unirea ei cu
Hristos i decurge direct din ea. Prin aderarea ei total la voina Tatlui, la lucrarea
rscumprtoare a Fiului ei, la orice ndemn al Duhului Sfnt, Fecioara Maria este
pentru Biseric modelul credinei i al iubirii... Ea a cooperat ntr-un mod cu totul
deosebit la opera Mntuitorului... de aceea ea ne este Mam n ordinea harului.
19
Dac
cooperarea de care pomenete Catehismul i nu numai el nseamn pentru
teologii catolici aportul pe care i l-a adus ca mam i nu ridicarea ei la nlimea
statutului lui Hristos, atunci evitm aa-numitul maximalism mariologic, fiindc nu
poate fi acuzat nimeni c ar acredita ideea c Maica Domnului i mntuiete pe
oameni. Dac ns se las loc interpretrii conform creia Fecioara Maria este mpreun
rscumprtoare cu Fiul i mpreun mijlocitoare cu el, atunci avem de-a face cu un
raport de egalitate ntre Maica Domnului i Iisus Hristos.
n cazul papei Ioan Paul al IIlea, putem ajunge la concluzii corecte privind
raportul Mariei cu Hristos i rolul ei n iconomia mntuirii, numai dac interpretm
afirmaiile sale legate de aceste teme cu ajutorul ntregului coninut al nvturilor
elaborate de el.

2. Locul Fecioarei Maria n iconomia mntuirii, n viziunea papei Ioan Paul
al II-lea
ntr-o intervenie din septembrie 1964, Karol Wojtyla a declarat c dup cum
Maria a plmdit trupul fizic al lui Hristos ca mam, tot aa, de-a lungul vremii,
continu acest rol n trupul mistic.
20
Exist aadar o tainic coresponden ntre cele
dou relaii ale Mariei: cu Iisus i cu Biserica. Prin mijlocirea ei nentrerupt, ea
coopereaz din iubire matern n vederea naterii spirituale i dezvoltrii fiilor i
fiicelor Bisericii.
Poate i datorit interpretrilor diferite la care se poate preta atributul de
mijlocitoare acordat Fecioarei Maria, anumite grupuri de catolici fac n prezent
presiuni, cernd adoptarea unor noi definiii dogmatice care s confere Fecioarei titluri
ca mijlocitoare a tuturor ndurrilor, coredemptrix (corscumprtoare) i
aprtoare a poporului lui Dumnezeu. Demersurile acestea s-au concretizat n
scrisori adresate papei Ioan Paul II, n adunarea de semnturi i la ele particip teologi,
profesori de teologie, episcopi i cardinali. Potrivit publicaiei Newsweek din aug.
1997, papa primise la acea dat peste 4 milioane de semnturi din 157 ri, care
susineau proclamarea de ctre pap a acestor dogme.
21

Desigur, titlurile n cauz pot fi gsite n teologia apusean mai veche i n cea
contemporan, dar pronunarea oficial este cu totul altceva dect folosirea lor n
limbajul cu caracter particular. Astfel, nsui Ioan Paul II afirma n 1997, ntr-o
catehez, c Maria este ntr-adevr mijlocitoare fiindc prezint dorinele noastre i
cererile noastre lui Hristos i transmite darurile divine ctre noi, intermediind

19
Catehismul Bisericii Catolice, Arhiepiscopia Romano Catolic de Bucureti, 1993, pp.
216-217.
20
Avery Dulles, op. cit., p.2.
21
Ibidem, p.3.
THEOLOGIA PONTICA

45
continuu n folosul nostru.
22
n Redemptoris Mater el face un pas mai departe i
spune c Maria este mijlocitoare ca Mam n ordinea harului.
23

ntr-adevr, aa cum observ un teolog catolic, folosirea acestor termeni ridic
probleme greu de rezolvat, fiindc n Scriptur se afirm c Iisus Hristos este singurul
mijlocitor (1 Tim. 2,5). Rspunznd pentru a depi aceste dificulti de interpretare,
papa repet mereu c mijlocirea Mariei este subordonat mijlocirii lui Hristos.
Ct privete titlul de coredemptrix, acesta a aprut n teologie spre sfritul
sec. al XIVlea, fiind ntrebuinat chiar n nvturile papale ncepnd cu acest secol.
24

Benedict al XVlea n 1918 a mers att de departe nct a afirmat c Maria cu Hristos a
rscumprat omenirea, iar Pius al XIlea a declarat: Dup natura operei sale,
Rscumprtorul se cuvenea s aib ca asociat pe mama sa n opera lui. Pentru acest
motiv noi o invocm cu titlul de Coredemptrix. Ea ni l-a dat pe Mntuitorul, ea l-a
nsoit n opera Rscumprrii pn chiar la Cruce, fiind prta cu El la durerile
agoniei i morii n care Iisus a desvrit rscumprarea omenirii.
25
Apoi, Pius al XII-
lea, dei a evitat s foloseasc termenul de coredemptrix, vorbete de Fecioara Maria
ca Mam iubitoare, inseparabil unit cu Hristos n mplinirea operei de racumprare
a omului.
26
Paul al VI-lea i Vatican II nu au fcut meniune despre Maria ca i
coredemptrix. nsui termenul pare s contrazic nvtura comun c dei sunt
mijlocitori ai interveniei, exist doar un mijlocitor al rscumprrii, Iisus Hristos. Toi
catolicii sunt de acord c Hristos a fost temeiul suficient al rscumprrii noastre.
Problema trebuie pus din perspectiva n care Ioan Paul II a asociat-o pe Maria cu
Hristos nsui n aceast oper.
Dei Papa Ioan Paul II nu vorbete despre Maria ca i coredemptrix nici n
una din enciclicele sale sau n alte documente majore, el a folosit termenul n cuvntri
ocazionale, cel puin pn n 1985. n puinele cazuri cnd Ioan Paul II a folosit
termenul coredemptrix, acest termen pare s fie un mod de a concentra referirea la
asocierea intim a Fecioarei Maria cu Fiul ei n lucrarea sa rscumprtoare.
27

Dac el vorbete de mijlocirea Mariei sau de rolul ei n rscumprare,
ntotdeauna este limpede c se refer la participarea ei la lucrarea proprie a lui Hristos,
care n sine este incomparabil i suficient. Doctrina despre Maria ca i
corscumprtoare nu poate nsemna c ea se afl la acelai nivel cu Hristos sau s
completeze vreo lips n lucrarea lui rscumprtoare. Dar deoarece mijlocirea lui
Hristos nu exclude cooperarea mijlocitorilor subordonai, s-ar prea c El poate n mod
liber s-i asocieze pe alii cu opera Sa de rscumprare fr a nceta s fie temeiul
deplin i suficient. Dac acest punct este neles limpede, se poate vorbi despre
Fecioara Maria c este att de unit cu Hristos n opera lui rscumprtoare nct n
acest sens s fie numit coredemptrix, observ un teolog catolic.
28

Cu toate acestea, dac inem seama de faptul c termenul coredemptrix nu
poate fi gsit n nici una din scrierile i cuvntrile teologului Wojtyla n calitate de
pap, nu suntem ndreptii ca pe baza unei interpretri forate a modului n care

22
Apud ibidem, p.5.
23
Redemptoris Mater, 44.
24
Avery Dulles, op. cit., p.5.
25
Apud ibidem.
26
Apud ibidem.
27
Ibidem, p.6.
28
Ibidem, p.7.
THEOLOGIA PONTICA

46
vede el relaia Fecioarei Maria cu Hristos s concluzionm c el ar fi considerat-o pe
Maria corscumprtoare i egal cu Hristos n opera mntuirii. n mod obligatoriu
trebuie s inem seama de ceea ce spune El despre Hristos nsui atunci cnd vorbete
despre El ca Rscumprtor i Mijlocitor.
Astfel, n enciclica sa Redemptoris Missio, gsim exprimat limpede credina
lui Ioan Paul II c Hristos este Unicul Mntuitor: Privind napoi zice el spre
originile Bisericii, gsim afirmaia clar c Hristos este unicul Mntuitor al tuturor,
singurul care e n msur s-l reveleze pe Dumnezeu i s duc la Dumnzeu.
Autoritilor religioase care-i interogheaz pe Apostoli cu privire la vindecarea
paraliticului, Petru le rspunde: n numele lui Iisus Hristos Nazarineanul, pe care voi
l-ai rstignit, dar pe care Dumnezeu l-a nviat din mori, n el st acesta naintea
voastr vindecat... i nu este n nimeni altul mntuirea, pentru c nu este niciun alt
nume sub cer dat oamenilor, n care trebuie s fim mntuii (F. Ap. 4, 10,12). Aceast
afirmaie, adresat Sinedriului conchide papa are o valoare universal, deoarece
pentru toi iudei i pgni mntuirea nu poate veni dect de la Iisus Hristos.
29

Papa vorbete rspicat despre universalitatea mntuitoare a lui Hristos
30
, El fiind
singurul n care avem rscumprarea, iar aceast unicitate a lui Hristos i confer o
semnificaie absolut i universal, prin care, fiind n istorie, este centrul i scopul
istoriei nsei.
31

Gsim multe asemenea precizri n scrierile papei Ioan Paul II, ceea ce ne
ndreptete s concluzionm c cel puin din perspectiva acestor precizri
privitoare la Hristos Fecioara Maria nu are un rol i un loc n Rscumprare i n
Biseric egale cu ale lui, ci un loc i un rol subordonate lui Hristos sau care deriv din
taina lui Hristos. Astfel, suveranul pontif mrturisete c prin misterul lui Hristos,
strlucete deplin pe firmamentul credinei Bisericii misterul Mamei Lui.
32
Dar
ntruct rolul i locul lui Hristos n istorie sunt unice, absolute i universale, la rndul
su, Maria ocup un loc aparte i unic...n misterul lui Hristos.
33
nsi imaculata
concepie a Fecioarei Maria nvtur specific teologiei catolice se bazeaz n
viziunea papei pe alegerea sa de ctre Tatl, din venicie, ca Mam a Fiului lui
Dumnezeu.
34
Cu alte cuvinte, Maria nu este corscumprtoare, ci ea nsi a fost
mntuit, dar ntr-un mod cu totul sublim.
n acest sens, papa precizeaz limpede ntr-o scrisoare a sa ctre episcopi c
Maria este cea dinti rscumprat.
35

Maria, ca Fecioar i Mam, rmne pentru Biseric un model venic
mrturisete papa. Se poate spune, aadar, continu el, c mai ales sub acest aspect de
model sau, mai degrab de prototip, Maria, prezent n misterul lui Hristos,
continu s rmn prezent i n misterul Bisericii.
36
Biserica beneficiaz din belug

29
Redemptoris Missio, n vol. Papa Ioan Paul al II-lea, Enciclice, Ed. ARCB, Bucureti,
2008, p.366.
30
Ibidem.
31
Ibidem, pp. 367 368.
32
Redemptoris Mater, 4.
33
Ibidem, 9.
34
Ibidem; vezi i Antoine Nachef, Marys Pope: John Paul II... p.61 64.
35
Pope John Paul II, Letter of His Holliness John Paul II to the Bishops of the United States
(April 3,1983),4.
36
Redemptoris Mater, 42.
THEOLOGIA PONTICA

47
de colaborarea Fecioarei Maria, adic de mijlocirea matern deosebit a Mariei,
ntruct nc de pe pmnt ea a colaborat la naterea i creterea fiilor i a fiicelor
Bisericii, ca Mam a Fiului.
37
Din legtura special dintre Hristos i Mama Sa deriv
legtura strns dintre Maria i Biseric. Aceast legtur cuprinde n misterul
mntuirii trecutul, prezentul i viitorul i Biserica o cinstete pe Maria ca pe Mama
spiritual a omenirii i mijlocitoarea harului.
38


Concluzii
Din perspectiva teologiei ortodoxe, apreciez n mod deosebit marea evlavie pe
care o dovedete papa Ioan Paul II, prin viaa i scrierile sale, fa de Fecioara Maria.
Din cuvintele sale rzbate credina sa puternic n persoana unic a omenirii care s-a
nvrednicit s fie aleas ca Mam a Fiului lui Dumnezeu. Aa cum este i firesc, n
viziunea papei supravenerarea Maicii Domnului este strns legat de adorarea lui
Iisus Hristos ca Dumnezeu adevrat i om adevrat. Numai credinciosul care are o
credin dreapt cu privire la Hristos o poate preacinsti pe Mama Sa. Doctrinele care
privesc cele dou persoane sunt solidare i intim legate ntre ele, ceea ce se vede cu
prisosin din opera suveranului pontif.
n spiritul Conciliului Vatican II, papa pare s i atribuie Fecioarei Maria un rol
care ar putea s sugereze c este corscumprtoare alturi de Hristos, dar faptul c n
nici una din scrierile sale ca pap nu o numete astfel pe Fecioara Maria, ne
ndreptete s susinem c n pofida presiunilor fcute asupra lui n acest sens
Ioan Paul II nu i asum riscul de a decreta aceast noutate absolut n teologie, ceea
ce ar fi avut implicaii dintre cele mai imprevizibile. Ba mai mult, papa ine s
precizeze mereu c mijlocirea Mariei este subordonat celei a lui Hristos, ceea ce
nseamn c nu poate fi vorba de o egalitate ntre Hristos i Mama Sa n rolul pe care l
are ea n opera Rscumprrii.
Prin intermediul mariologiei sale, Ioan Paul II a intit spre un scop cu totul
nobil i anume, activarea evlaviei i religiozitii n snul Bisericii.



37
Ibidem, 44.
38
Ibidem, 47.



BIBLICAL STATEMENTS ABOUT PASSION, DEATH
AND CHRISTS RESURRECTION IN NICEEAN CREED

Lect. D. Ilie MELNICIUC
bradeil@yahoo.com
Faculty of Orthodox Theology D. Stniloae
University Al.I. Cuza Iai

From history we know that the earliest Creeds, some of which we can also
read in the Bible, were very short and concise, expressing only a few aspects of the
faith. For example when somebody says, I believe that Jesus is the Christ, the Son of
God (Jn 11:27; 20:31; Mt 16:18; Acts 8:37), he gives the answer to the question: who is
Jesus in his person. In this case the statement I believe that Jesus Christ, the Son of
God is our Saviour is the answer to the following question: what did Jesus do, and
who is He in His acts. After apostolic times, during the period of great theological
debates, when newer problematic questions came forth, the detailed creeds were
formulated, which were sketching out the teaching about salvation, detailing each
article.
The last criterion should be formulated by the early church: no confession of
faith can be considered orthodox if is not based on a demonstrable correlation with
Scripture.
The Christology is a challenge to present-day adherents of Christianity, for its
rich and complex understanding. It is difficult for many to hold together the human
and divine in Christ, whether in profession or in piety.
On one side, we find the fervent profession of Jesus as Son of God. Those who
emphasize the divinity of Christ, however, sometimes slight the full significance of his
humanity. The human Jesus tends to be swallowed up by the Trinity. Jesus is
confessed just like as exemplar for life. Another Christological extreme is represented
by the search for a historical Jesus. Here the humanity of Jesus is so emphasized that
any consideration of his divine nature is regarded as a doctrinal imposition that must
be resisted if the real Jesus is to be discovered through the process of historical
reconstruction. The positive effect of this effort has been to recover some sense of Jesus'
rootedness in the world of the first century and in particular his Jewishness. Against
this disjunctive and distorted set of Christologies, Johns Gospel demands taking Jesus
both as fully God and as fully human, if our profession is to be adequate to the
mystery he reveals.
In Gospel conception, suffering is not something inflicted from the outside (as
an injury might be, or a taunt, or a lie) but is rather intrinsic to a certain process of
growth or maturation, that is, perfection (teleiosis).
The Christology - affirmed into Ecumenical Councils - is far from a mechanical
or static juxtaposition of two natures in one person. Instead, the composition
daringly suggests that the human Jesus grew progressively into the full stature of
being God's Son. Through his human faith and obedience, he progressively opened
himself to the mystery of God. Such opening to infinite mystery stretches the human
beyond all measure, and inevitably involves pain and suffering at every level, just as
THEOLOGIA PONTICA

49
pain and suffering themselves have the capacity to open humans to the mystery of
God. Viewed in this fashion, the moment of death, which appears from the outside as
the final and ultimate closure, the shutting down of existence, became for Jesus the
ultimate opening of his humanity to the presence of God. In that final act of faithful
obedience the man Jesus stepped through the veil of his flesh and through his death
and exaltation opened a new and better way of access to God by internally through
that embodied freedom of human response to God.

A. The fourth article of Nicaea Creed: He was crucified for us in the time of
Pontius Pilate, He suffered and was buried.
Articles Christological of Nicaea Creed follows a certain pattern set by the
biblical narrative. Following testimony about the creative activity of God and Father,
its use johannine language to talk about the relationship between Father and Son
(God, begotten Son of God [monogenes] begotten of the Father, Light, true
God, Jn 20: 18.28; 1: 14.18; 3: 16.18; 4: 5.8.12; l Jn 4: 9; 5: 20 etc).
Pilate was the procurator in charge; he exercised his warrant on the Judea and
Samaria from 26 to 36 AD. In ordinary times, he resided at Caesarea, but during the
Easter period, he went to Jerusalem to prevent nationalist agitation. If one believes the
secular sources (Philo, Flavius Josephus, Tacitus), Pilate despised Jews and behaved
towards them so brutal if he was deposed and returned to Rome.
As governor of a Roman province Pilate enjoyed a particular legal jurisdiction.
Indeed, in such jurisdictions, the only procedure used in criminal law was the cognitio
extra ordinem. This means that the trial - even more when capital punishment was at
stake, was not conducted by an independent judge, surrounded by a local jury, but by
the representative of the emperor carries out both the functions of procurer and judge.
Pilate therefore enjoyed great freedom in the conduct of business. It is also responsible
the right to convene the parties at trial, to listen, assess the guilt of the accused, then fix
the sentence without referring to specific legislation. However, it goes without saying
that representatives of the emperor were required to respect the basic rules of law;
otherwise they risked being reported to Rome by local authorities.
In the case of Jesus, as evidenced by the pattern of bh,ma (19.13) (judgment
seat), Pilate instructed a real trial. He first gave voice to the complainants, the Jewish
leaders who accused Jesus of disturbing public order and to oppose the occupation
because of its messianic pretensions with political character. Then he offered Jesus the
opportunity to rebut the charges against him. According synoptic tradition (cf. Mk
14.61; 15.4-5), differing in this from John, Jesus opposed the silence attacks which he
was the object so he refused to endorse the role of the accused and resort to traditional
methods which were used by the defendants to move their judges. Assuming they are
historical, it is assumed here that the episode of Barabbas and the behavior of the
crowd calling for the death of Jesus. Nevertheless, Pilate delivered a guilty verdict
accompanied by a sentence of death.
Pilate open the procedure by asking, What accusation do you bring against
this man? With these words, it makes the theme that will dominate the entire sequence
and serve as a guideline. The charge against Jesus by Pilate - illegitimate claim to royal
power - takes an archaic tradition of the Passion (cf. Mark 15:2), historically probable.
As a representative of the empire, Pilate could not understand the title King
of the Jews in a political sense. According to Roman law, it could pass for a sedition
THEOLOGIA PONTICA

50
(...) and the authors of sedition, those who raised the people were facing the
crucifixion. Even as the procurator was skeptical face the strength of this charge (v.
31), he was compelled to examine it carefully to see if Jesus was an endangerment of
Roman power.
What means that accusation in the eyes of early Christians? Early Christian
tradition has preserved the memory because it was expressed in the True Identity of
Christ king of Israel / the Jews is one of the earliest Christological titles. For early
Christians, Jesus was the Messiah, the King of the Jews.
Pilate has fallen into the trap he believed tender. By denying the only honest
conclusion that he dictated the facts - relaxing Jesus - he became the victim of the
situation, he lost his power he yielded to the world. Which world will shamelessly
use this power granted to him. In this scene, he is stripped of its power by the
unbelieving world. For not having the courage to impose justice, he became the slave
of injustice.

Biblical Pattern
Essential or conceptual model is the descent / Ascension the Incarnation,
Crucifixion and ascent to heaven. Thus, it could be considered particularly johannine
(cf. Jn 3: 13: And no one has ascended to heaven, than which came down from
heaven, the Son of Man). But this one is actually common to many forms of the
New Testament, from the oldest claims first confessing liturgical hymns, as illustrated
by the following examples.
In the following I shall present those parts of the Christological passages from
the earliest Creeds, which discuss the passion, death and resurrection of our Lord in
some detail, beginning with confession: was crucified also for us under Pontius Pilate;
He suffered and was buried; and the third day He rose again, according to the
Scriptures.
The early church saw in Isaiah 53 the telling about human suffering, a
typological image of the Incarnation, death and resurrection of Christ himself.

Testimony of patristic writing in Early Church
a. We find one of the earliest Creeds following the apostolic age in the
letters of Ignatius of Antioch: aa :.:e|ecat .i ,.iic.t sat . :a.t sat
aiacac.t ,.ie.i .i sat. Eeiteu Etaeu :a,.ia a., sat .ate, u:e `Iceu
Xtceu [...] but may be fully accomplished of the birth, the passion, and the
resurrection which happened in the time of the governorship of Pontius Pilate, which
things were truly and surely done by Jesus Christ
1
.
We can observe in this fragment that the name of Pontius Pilate Ignatius are
linked not the crucifixion, but rather the resurrection of the Lord Jesus Christ,
apparently because he wanted to demonstrate that the resurrection of the crucified
Lord was a real and historical fact. St. Ignatius of Antioch not enclose the Lord's
passion into a specific time-frame, and from this one may presume that he saw the
Passion as a chain of events which began with the birth of Jesus Christ. The same idea
can be seen in the Epistle to the Ephesians as well:

1
Ignatius of Antioch, Magnes 11 in The Ante-Nicene Fathers (Ph. Schaff ed.), vol. 1,
Eerdmans, 2001.
THEOLOGIA PONTICA

51
For our God, Jesus the Christ, was conceived in the womb by Mary according
to the dispensation, of the seed of David but also of the Holy Spirit; and He was born
and was baptized that by His passion He might cleanse water
2
.
In the Epistle to the Trallians one may observe that Ignatius, describing the
events endured by Jesus Christ under Pontius Pilate, does not use the verb pa,scw, but
the passive voice of diw,kw (to persecute): a., .et., .:t Eeiteu Etaeu - He
was truly persecuted under Pontius Pilate
3
. In the epistle to the Smyrnaeans we read:
.:t Eeiteu Etaeu sat 'H.eeu .aa,eu sa.. iei u :. . i . i cast - in the
time of Pontius Pilate and Herod, the tetrarch, he was truly crucified for us in the
flesh
4
.
b. In his writings Justin Martyr
11
uses the verb caue . (= crucify) to denote the
events which happened during the time of Pontius Pilate: [...]`Iceui Xtcei ei
cau..ia .:t Eeiteu Etaeu - [...] Jesus Christ, who was crucified in the time of
Pontius Pilate (First Apology 13; 61)
5
. In Dialogue with Trypho Justin make distinction
between the passion of the Lord Jesus Christ and the crucifixion which he endured
under Pontius Pilate: Kaa ,a eu e ie ae, au eu eu eu eu ut eu eu .eu sat
:.ee seu :a c, st c.., sat eta :a.ieu ,.ii.ie, sat :aeu ,.ie.ieu ai.:eu
sat cau.. ie, .:t Eeiteu Eta eu u :e eu aeu u . i - ... for against the name of this
same Son of God and Firstborn of the whole creation, who became man by the Virgin,
who suffered, and was crucified under Pontius Pilate by your nation, ... (Trypho 85)
6
.
We can see that in this fragment the verb :ac,. refers to the whole life of Jesus,
and denotes those sufferings which the apostle Paul described as s.ie ct,. In the
background of this usage we find Isaiah's prophecy, according to which the Messiah
who will deliver his own nation from their sins, will be a man of sorrows and familiar
with suffering (Is 53:3).
c. The next important stage in our research concerning the early creeds about
the Suffering Messiah is represented by the work Adversus haereses of Irenaeus of Lyon,
bishop of ancient Lugdunum, ( 202). Here we encounter for the first time the
expression passus sub Pontio Pilato (Adv haer III. 4,2)
7
. In the 16
th
chapter of the same
work he uses the verb patior without dating:
Non ergo alterum filium hominis novit evangelium nisi hunc, qui ex Maria,
qui et passus est The Gospel, therefore, knew no other son of man but Him who was
of Mary, who also suffered; and no Christ who flew away from Jesus before the
passion; but Him who was born it knew as Jesus Christ the Son of God, and that this
same suffered and rose again (Adv. haer. III. 16,5)
8
.
With the expression passus est Irenaeus seems to refer here to the sufferings
endured in the time of Pontius Pilate. This usage differs from that of the afore-
mentioned authors, since he denotes the events of Great Friday with the verb :a c,. -
patior, which in the previous tradition has a more general meaning. It probably would
have been more appropriate to use the more specific and accepted verbs like caue .

2
Idem, Ephesians 18,2.
3
Idem, Trallians 9.
4
Idem, Smyrnaeans 1,2.
5
Justin Martyr, First Apology, 13 and 61.
6
Idem, Dialogue with Trypho, 85.
7
Irenaeus, Against Heresies, III.IV.2.
8
Ibidem, III, XVI,5.
THEOLOGIA PONTICA

52
crucifigo, or et.s. persequor, or even crudo (= to inflict torture upon, to torment)
9

when referring specifically to the events of Jesus death.
d. In North-Africa, Tertullian ( around 220), the younger contemporary of
Irenaeus, denoted the suffering of the Lord under Pontius Pilate with these words:
Credendi [...] et filium ejus Jesum Christum, natum ex virgine Maria,
crucifixum sub Pontio Filato to believe in His Son, Jesus Christ, who was born by
the virgin Mary, and under Pontius Pilate he was crucified
10
.
Furthermore, in his work Adversus Praxeam, whilst speaking about the
passion of the Lord, i.e. referring to His whole human life, Tertullian uses the verb
patior:
Hunc missum a patte in virginem ex ea natum, hominem et deum, filium
hominis et filium dei, et cognominatum Jesum Christum; hunc passum, hunc mortuum
et sepultum, secundum scripturas... He was sent by the Father into the Virgin, He
was born from Her, He is man and God, son of man and Son of God, the above named
Jesus Christ. He suffered and died, [after that] He was buried according to the
Scriptures
11
.
e. The Apostolic Creed, in use from second Christian century, state: Suffered
under Pontius Pilate; was crucified, dead, and buried; He descended into hell; the third
day He rose again from the dead..
f. In the first book of his De principiis Origen uses the verb patior in the same
sense, although by him the accent falls on the fact that the passion of the Lord was real,
and not an illusion or phantasy: [...] passus est in ventate, et non per phantasiam
He suffered truly, and not by appearance (De principiis I, Praefatio, 4)
12
.
Speaking about the final passion of the Lord in the creeds of Adamantius and
Alexander of Alexandria
13
we can find the verb caue .: .:t cui..ta .i at.i.i .t,
a . cti [ ,| a at a, .:te ca, . ,.i.t .i ai.:.i cau..t, sat a:eai.i - in
the fullness of times He arrived to the human race in order to abolish sin, He was
crucified, and died... (from the creed of Alexander of Alexandria).
14

g. The Nicaea Creed confirm: and was crucified also for us under Pontius
Pilate; He suffered and was buried; and the third day He rose again, according to the
Scriptures. Finally, the Athanasian Creed affirm in words of the 38 sentence: who
suffered for our salvation, descended into hell, rose again the third day from the
dead. All references about confession of the Christian orthodoxy remind the
soteriological worship of Jesus Christ, from fallen humanity under sin.

h. Ambrose, the bishop of Milan, and Augustine used both versions. It seems
likely that Augustine learned of the version in which the passion of the Lord is
expressed by passus sub Ponto Pilato in Milan. Nevertheless, in Hippo Regius,

9
diw,kw in Gerhard Kittel, Gerhard Friedrich (eds.), The Theological Dictionary of the
New Testament, Grand Rapids, Eerdmans Publishing Company, 2000.,
10
Tertullian, De virgin vel 1, in The Ante-Nicene Fathers (Ph. Schaff ed.), vol. 3, Eerdmans,
2001.
11
Idem, Adv. Praxeam 2, in ibidem.
12
Origen, De principiis I, Praefatio, 4, in The Ante-Nicene Fathers (Ph. Schaff ed.), vol. 4,
Eerdmans, 2001.
13
J. N. D. Kelly, Early Christian Creeds, 3rd ed., New York, 1972, p. 152.
14
Gyorgy Papp, The Passion of the Lord Jesus Christ in Early Christian Confessions, in
Reformatus Szemle, 101, no. 6, 2008, p. 705.
THEOLOGIA PONTICA

53
presumably according to the local practice, he followed the version which says: qui
crucifixus sub Pontio Pilato, et sepultus est. All the Churches of North-Africa
confessed their faith concerning the sufferings of the Lord Jesus Christ with the
following words: crucifixus est sub Ponto Pilato.
i. In the tradition of the Gallic Churches we can find both versions. The Creed
of Phoebianus of Aginnum from the 4
th
century and the creed of Caesarius of Arles
uses the expression passus sub Pontio Pilato, and in a creed found in Paris dating
from either the sixth or the seventh century we can read crucifixus sub Pontio Pilato.
We have to mention also the creed of Gregory of Tours, which omits reference to the
passion entirely:
Credo in Jesum Christum, Filium ejus unicum, dominum deum nostrum.
Credo eum die tertia resurrexisse... - I believe in Jesus Christ, in His only Son, our Lord
and God. I believe that He resurrected on the third day
15

j. All the creeds of the Oriental Churches are using the expression cau..ia
.:t Eeiteu Etaeu or its synonyms in order to express the passion of the Lord. Here
we can enumerate the creed of Eusebius of Caesarea,
16
Cyril of Jerusalem,
17
Epiphanius
of Salamis
18
, the creeds of the Syrian Churches (Laodiceea, Antioch)
19
, the creeds of the
Churches from Asia Minor. In these creeds the name of Pilate does not occur with the
verb :a c,., but always with caue .. In the Nestorian creed the verbs :ac,. and
caue . occur side by side, and the verb caue . may refer to the events which
happened under the government of Pontius Pilate, and the word :a c,. could denote
all sufferings, which the Lord has endured in his whole life
20
.
Finally, I proceed to the analysis of the passages concerning the passion of the
Lord in the Creeds of the Ecumenical Councils. In the Nicene Creed the word :ae ia
probably does not refer only to the events of Great Friday, but rather expresses his
passions in a more general sense. The text of the Nicaeno-Constantinopolitanum
Creed, however, is more problematic, since it reads: cau..ia . u:. .i .:t
Eeiteu Etaeu sat :aeia sat a|.ia - He was crucified for us in the time of
Pontius Pilate, He suffered and was buried... The Latin translation omits the verb
:aeia, and we read the following: crucifixus est pro nobis sub Pontio Pilato, et
sepultus est He was crucified for us in the time of Pontius Pilate, and He was
buried...

B. Fifth article of Nicaea Creed: On the third day he rose again in accordance with
the Scriptures
The relation between Jesus passion, death and resurrection, underlined in
historical form of Creed, both in Orient and Occident, are based for biblical statement
confessed in johannine and Pauline canonical writings.

15
August Hahn (ed.), Bibliothek der Symbole und Glaubensregeln der Alten Kirche, Breslau,
Verlag von E. Morgenstern, 1897, reprint Hildesheim, 2005, apud Gyorgy Papp, The Passion, p.
706.
16
Recorded in Socrates, Historia Ecclesiastica, 1:8.
17
Cyril of Jerusalem, Procat. 12, William Telfer (ed.), Library of Christian Classics vol. IV,
London, SCM, 1955, p. 35.
18
Frances M. Young, The Making of the Creeds, London, SCM, 1992, p. 10-11.
19
Gerald Bray, Creeds, Councils and Christ, Leicester, 1VP, 1984, p. 102.
20
August Hahn (ed.), Bibliothek der Symbole, p. 721.
THEOLOGIA PONTICA

54
Paul writes of Jesus Christ, not with the disconnected manner of attributes, but
by continuing a well-known story.
Jesus is best described as the Second Adam. Even the heady statements of
Colossians 1 read in a narrative manner and are relayed as the events of the creation
and incarnation.
Jesus Christ is God. He also is a man, but as a man of this world and as the
main character of this world's human story.
1 Cor 15 3:4 - source of Nicaean testimony
The clearest presentation of the doctrine of the resurrection is found in 1
Corinthians 15 where Paul defends and explains it to the church at Corinth. There
were those teaching that there is no resurrection of the dead. But Paul begins the
chapter by reminding them of the Gospel that Christ died for our sins according to the
Scriptures, was buried, and rose again according to the Scriptures (15:3.4). Elsewhere
Paul had preached strongly from the Old Testament (Ps. 16) that Jesus had indeed
been raised from the dead (see Acts 13:13-48; and 23:1-11). He then proceeded to remind
them of all the appearances that Jesus made to people after his resurrection, so that
there were abundant witnesses to the fact. The Lord also appeared to him, Paul, as
well (v. 5).
a. The structure of Pauline testimony
Quoting the kerygma, Paul is conscious of a genuine continuity between his
own preaching and the primitive proclamation of the Jerusalem community
concerning the major events that gave life to the Christian church. The two main
parallel affirmations are (a) Christ died and (b) he was raised. Each is modified by
a prepositional phrase, for our sins and on the third day, and each has the
addition, according to the Scriptures.
21

Most commentators agree that 1 Cor. 15 opens with an exordium
22
. Some
believe it consists of the first two verses; others need to include the verse 3a. We opt for
the first hypothesis. We argue that the two sections, 1 -2 and 3-11 start and end the
same way:
- v. 1-2: Verb at first person sg. + e sat :a.a ..... + .:tc.uca.
- v. 3-11: Verb at first person sg. + e sat :a.aei... + .:tc.uca.
Recall that the preface could be, depending on the type of cause, directly or
indirect. It is therefore important to try to discern what kind of question Paul defends.
Clearly, belief in the resurrection of the dead is doubtfully in Corinth. The reasons why
the Corinthians not have strange belief in resurrection remains uncertain. Perhaps the
delay of the parousia has played a role in the birth of the doubt just for a part of the
community denies the resurrection (cf. in 12 and 34).
The direct exordium will give priority to capture the goodwill of the readers.
Verse 2 makes the audience able to understand the rest of the speech since Paul
hypothesized a difference in the community on a specific point of the Gospel
23
. This is

21
J.A. Fitzmyer, First Corinthians: A New Translation with Introduction and Commentary,
New Haven, Yale University Press, p. 541
22
Ben Witherington, Conflict & Community: A Socio-Rhetorical Commentary on 1 and 2
Corinthians, Grand Rapids, Eerdmans Publishing Company, 1995, p. 46; G. D. Fee, The First
Epistle to the Corinthians, New International Commentary on the New Testament, Grand Rapids,
Eerdmans Publishing Company, 1987, p. 395.
23
The adj. first, is not to be taken in a temporal sense, but in a qualitative sense.
THEOLOGIA PONTICA

55
far from inadequate as pointed out both proposals conditional propositions: .t
sa. ,.., . se , .t .t s . :tc.uca..
These demand the attention of the Corinthians.
The two conditional affirmations in verse 2 allow Paul to recall the content of
the Gospel proclaimed by him and received from Corinthians. The Gospel mentions
the death of Christ for the forgiveness of sins, his burial, his resurrection on the third
day and that the Risen appeared to Peter and the twelve (v. 3-5). The saa a, ,a|a, a
the end of verses 3 and 4, which shows the epistrophe, seems to indicate a sort of
versification of credo
24
. The second member can accredit this hypothesis, because use
. a | and .|.
Each affirmation is concluded further with a short parallel assertion (a') he
was buried and (b') he appeared to Cephas. The words sat e t may be Pauline
additions to emphasize the individual items and he is also correct in insisting that
Kephas belongs with .| as part of the original formula. To the fragment of the
kerygma quoted in vv. 3b5a, Paul has added part of a list of early witnesses of the
risen Christ in vv. 5b7
25
.
Verses 6-8 of narratio provide a list of witnesses to the resurrection of Christ.
The anaphore, . :.ta . |, supports the entry of such valuable witnesses. Narratio is
never neutral. As noted Quintilian, his purpose (...) is not only to inform the judge,
but rather to get them to agree with us
26
.
But the whole argument of Paul in following verses is based on the
resurrection of Christ. For the list of testimonies, Paul put the Corinthians on the
ground that it will disprove their hypotheses about the resurrection of the dead:
hundreds of people witnessed the resurrection, things that can not be denied. Paul
confirms his personal witness at last (v. 8).
Schmitt
27
, arguing that first Christians keep an oral tradition, says: As Paul
says explicitly, there is no doubt that it sends something that he first got what the
internal analysis of vocabulary and content also confirm easily. But what is the
extension of this tradition? The transition to the first one that occurs in v. 8 calls not to
exceed v. 7, and two literary features provide some formal coherence to vv. 5-7: a) the
provision chiasmus of two Greek adverbs [.t a, . :.ta], b) the almost perfect
correspondence between v. 5 and 7 [...]. However, a gap entirely between the net v. 5
and 6 required the attention: the verbs of v. 3a can order more w. 6-7 (there isnt more
et), where several independent proposals are different manifestations of the Risen.
The base of this traditional unity is manifested in 1 Cor. 15:3 b-5, which it is no longer
decomposable. Most scholars underlined the base on many simple formulas referring
of death and on the resurrection of Jesus Christ
28
. St. Paul, in response to the denial of
the resurrection of the dead, build his argument on the basis of recognized authority

24
Figure of speech that consists of repeating a word or words in the end of sentences or
phrases.
25
A. C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text,
Grand Rapids, Eerdmans, 2000, p. 1265.
26
Quintilian, Institutio Oratoria, IV.2.21.
27
J.Schmitt, Le milieu littraire de la tradition cite dans I Cor. XV, 3b-5, in Resurrexit, (Ed.
Dhanis ed.), Rome, Libreria Editrice Vatica, 1974 p. 178.
28
St. T. Davis, Risen Indeed: Making Sense of the Resurrection, Grand Rapids, Eerdmans,
1993, p. 241.
THEOLOGIA PONTICA

56
cited tradition, founding necessary to persuade the truth of his views on freedom from
the Law, to this time before the authority conferred on it own the revelation of Jesus
Christ. Sometime, when scholars
29
search St. Paul position about Christian tradition,
they compare 1 Cor. 15:la.3a - ,i.t,. e. u t i, a e.|et , e .u a,,.tei e .u,,.tcai
uti [...] :a.e.sa ,a uti .i :.et,, e sat :a.aei with Gal. 1:11-12 - i.t,. ,a
uti, ae.|et, e .ua,,.tei e .ua,,.tc.i u:` .eu [...] eue. ,a .,. :aa ai.:eu
:a.aei au e . They admit in the letter to the Galatians several traditional elements!
There is no need to conclude, forcing surely about Paul that the tradition recorded in 1
Cor 15:3b-5 is the norm of the Gospel or, conversely, that it regulates any tradition.
It seems more appropriate to retain for the apostle of the principle of coexistence of
two authorities, convened alternately and mutually supportive, rather than the
systematic subordination from one to another. What matters ultimately in St. Paul
tradition elements use is that interlocutors draw all the consequences of the formulas
of faith confessed for the sake of argument and why he allows himself to stop correct
interpretation.
The appearance to James and the apostles is a parallel to Cephas and the
Twelve. It is clear that the enumeration is meant as a historical, chronological one
30
.
Joachim Jeremias
31
cited six items that he maintained were not Pauline
formulations and hence derived from a Semitic original:
(1) u:. .i aat.i .i, for our sins;
(2) saa a , ,a|a ,,according to the Scriptures;
(3) the perf. verb .,,.at,was raised;
(4) postpositive ordinal number t third;
(5) the verb .|, appeared; and
(6) et e.e.sa, the Twelve, a term not otherwise used by Paul.
Others, however, have not been so sure about its original formulation in a
Semitic language, even though they are willing to trace the verses to a Palestinian
origin, especially since there is no known Semitic equivalent of saa a , ,a|a ,.
Moreover, the verb .| occurs in many theophanies in the LXX (Gen 12:7; 17:1; 18:1;
Exod 3:23), and .a t is found in LXX Hos 6:2). Even if the formula is
rooted in a Palestinian tradition, as is quite likely, this Greek form of it could well have
taken shape in a Hellenistic Christian community.
The kerygma affirms the salvific effect of Jesus death u:. .i aat.i .i;
Paul himself will link to it an affirmation of Christs resurrection in Rom 4:25 (see also
1 Tes 4:14; Gal. 1:4a; 1 Pet. 3:18)
32
.
1. The prepositional phrase saa a, ,a|a ,, according to the Scriptures, its a
formula used into a standard Greek phrase, referring to the Hebrew Scriptures (LXX 1
Chr. 15:15; 2 Chr. 30:5). The phrase is problematic, because the kerygmatic fragment
does not indicate where Christs death for our sins would be found in the Old

29
C. K. A. Barrett, Commentary on the First Epistle to the Corinthians, Harper's New
Testament Commentaries, New York, Harper & Row Publishers, 1968, p. 211; L. Morris, The First
Epistle of Paul to the Corinthians, Tyndale New Testament Commentaries, Grand Rapids,
Eerdmans Publishing Company, 1958, p. 138.
30
H. Conzelmann, On the Analysis of the Confessional Formula in 1 Corinthians 15: 3-5, in
Int 20, 1966, p. 23.
31
J. Jeremias, The Eucharistic Words of Jesus, New York, Scribners, 1966, p. 101105.
32
Merrill C. Tenney, The Reality of the Resurrection, New York, Harper & Row, 1963, p. 54.
THEOLOGIA PONTICA

57
Testament. Commentators generally understand it as an implicit reference to the
fourth Servant Song of Isaiah, especially LXX Isa 53:5 (eta a , a at a, . i) 6. 89. 12.
This phrase is added in order to call attention to Christs death as something that has
happened in Gods plan for the salvation of humanity. However, in the Old Testament
Scriptures isnt write someone point that the Messiah rise the third day. There are only
hints at this idea, but done in an almost imperceptible to the reader who does not mind
the New Testament message. A hint is also Hosea 6, 2: After two days he will revive
us; on the third day he will raise us up, that we may live before him. On the third
day ( .a t) is a traditional phrase, which often occurs elsewhere (Mt.
16:21; 17:23; 20:19; Lk. 9:22; 18:33; 24:7. 46; Acts 10:40), and which counts both ends, i.e.,
the day of Jesus death and burial, an intermediate day (Sabbath, Mk. 16:1), and the
first day of the week (Mk. 16:2), which is the day of the discovery of the empty tomb.
In detail, on Mt. 16:21 at first prophecy about His end, is write: From that time
Jesus began to show to His disciples that He must go to Jerusalem, and suffer many
things from the elders and chief priests and scribes, and be killed, and be raised again
the third day. Christ said He would rise on the third day. On second revelation
about His passion, after descent from Mountain of Transfiguration, announce: Now
while they were staying in Galilee, Jesus said to them, The
Son of Man is about to be betrayed into the hands of men, and they will kill
Him, and the third day He will be raised up. And they were exceedingly sorrowful
(Mt. 17:22-23). To leave no doubt in anyones mind, Jesus compared His impending
resurrection with the experience of the prophet Jonah: For as Jonah was three days
and three nights in the belly of the great fish, so will the Son of Man be three days and
three nights in the heart of the earth. He meant 3 literal days and 3 literal nights (Mt.
12:40). The third and last prophecy about His death is expressed in Mk. 8:31: He
began to teach them that the Son of Man must suffer many things, and be rejected by
the elders and chief priests and scribes, and be killed, and after three days rise again.
Even His enemies remembered those words: On the next day, which followed
the Day of Preparation, the chief priests and Pharisees gathered together to Pilate,
saying, Sir, we remember, while He was still alive, how that deceiver said, After
three days I will rise. Therefore command that the tomb be made secure until the
third day, lest His disciples come by night and steal Him away, and say to the people,
`He has risen from the dead.' So the last deception will be worse than the first (Mt.
27:62-64).
We can observe that two phrases - the third day and after three days - say
and mean the same thing. They are further clarified by Christs words three days and
three nights
33
.
In biblical terms, a day was 12 hours (Jn. 11:9), referring to only daylight hours,
which is typically from 6:00 AM to 6:00 PM. So one day and one night would be equal
to one 24 hour day by our clock or calendar
34
.

33
C. F. Evans, Resurrection and the New Testament, SBT12, 2
nd
Series, London, SCM, 1970,
p. 21-26.
34
Augustine, De Trinitate, book 4, chapter 6 http://www.ccel.org/ccel/schaff/
npnf103.iv.i.vi.vii.html In the work itself this particular chapter is introduced as treating of: De
triduo quo impleto dominus resurrexit. (On the three days on the completion of which the Lord
arose). In the context, Augustine is interested in certain numbers, particularly the number six in
its single and multiple forms, which explains the easy transition from the numbers forty and
THEOLOGIA PONTICA

58
No New Testament text describes Jesus resurrection itself as a perceptible
event. Given the ancient way of counting both ends of a time span, it was easy for early
Christians
35
to see Christs resurrection as a fulfillment of Hos. 6:2, After two days he
will revive us; on the third day he will raise us up, that we may live before him. The
prophets words in their original context expressed the hope that in a short time God
would restore the fortunes of Israel, after repentance for its involvement in the cult of
Baal. The text itself ignore the concept of resurrection, pointed the necessity of a cure
from a sick nation. In Hosea 6, 2 the image, even if it believed somehow like inspired
by history of religion, becomes as a proverbial expression from a healing in a very
short period of time. Hence this use of on the third day would have a literary
reminiscence of the prophets words, which are now applied to the resurrection of
Christ in such an interpretation
36
.
The same Greek phrase, .a t however, can be found elsewhere in
the LXX (Exod 19:11.16; 2 Kgs. 20:5), and so one should not press any specific Old
Testament text too much to explain the kerygmatic according to the Scriptures. The
reference to Jonah 2:1 (recall Mt. 12:40) is related, thinking rather to Gen 1:1113, when
the tree of life was planted on the third day of creation. However, Metzger has called
attention to an analogous set of phrases in 1 Macc 7:1617, where .i .a ta on one
day, is followed by another saa ei e,ei ei .,a.i auei, according to the word,
which he wrote, which introduces a quotation of Ps. 79:23, a quotation that has only
little connection with the topic, to which it is supposed to be related
37
.
2. The second element of the kerygma thus stresses the reality of Jesus death is
expressed in faithfully confession that he was buried. Faith in the resurrection and the
proclamation of it are set forth in the context of Jesus death, which cannot be
neglected, and his burial. Canonical Gospels records at end of passion narrative his
burial (Mk. 15:46; Mt. 27:60; Lk. 23:53; Jn. 19:42) using Greek formulation a:.ai.i sat
. a | (died and was buried).
3. The third element of the kerygmatic fragment preserves the primitive
affirmation of the resurrection of Christ, using the perfect passive verb . , ,.at, he
has been raised, understanding by God the Father, as in 1 Cor.15:14.1617.20. The
aorist passive forms . ,. .,..t, are the more usual Pauline formulation (Rom. 4:25;
6:4.9), as well as act forms that express the Fathers efficient causality of the event. The
verb .,,.at denote the act of resuscitation (as in the case of Lazarus, who was
restored to physical life on earth in Jn. 12:1), but also implies exaltation (Phil. 2:9: sat e
.e, auei u:.u.c.i, and God exalted him). Verbal forms of evgei,rai are used in
New Testament: with sense of rise up (Mk. 4:38; Ac. 12:7), to rise up strengthened
(in Mt. 17:7; Ac. 9:8); to stand up whole (in Mt. 8:15; 9:6); to rise up: .,.t.at .s eu

thirty-six (the ones that interest us) to other considerations. Augustine is quite aware of the
problems arising from the various times mentioned with regard to the crucifixion and death of
Christ in the Gospels (hora tertia, Mk 15:25; hora sexta, Jn 19:14; hora nona, Mt 27:46). Despite this,
Augustine can speak of forty hours between Christs crucifixion and his resurrection, and of his
being thirty-six hours in the tomb. See also Martin McNamara, Christ Forty Hours in the Tomb and
the Forty Hours Devotion, Celtica 24, 2003, pp. 205-207.
35
Tertullian, Adv. Marcionem IV.43.1, in The Ante-Nicene Fathers (Ph. Schaff ed.), vol. 3,
Eerdmans, 2001.
36
J. Dupont, Ressuscit "le troisime jour, in Biblica 40, 1959, pp. 746748.
37
J.A. Fitzmyer, First Corinthians, p. 549.
THEOLOGIA PONTICA

59
e.t:ieu, Jn. 13:4 or to begin an action (.,,..t, :aaa., Mt. 2:13.20; Jn. 14:31
.,.t.c., a,..i - arise, lets go)
38
. The sense to raise the dead, or passive to be
raised, to rise from the dead is uses in connexion with Jesus resurrection in Mt.
27:52; Mk. 16:6; Mt. 28:7; Lk. 24:34; Jn. 21:14. Kittel affirm that New Testament prefers
. ,.t.ti and .,.t.cat e aitcaiat aie aitcacat because it brings out better the
concrete nature of the divine action. The idea of the self-resurrection of Jesus is first
found in Johannine theology (Jn. 2:19, 21; 10:17, 18). Evgei,rein are parallel
development along aitct in LXX and New Testament
39
. Moses word from Deut
18:15.18 (:e|i aiacc.) was expressed by Peter his Christian apology (Acts 3:22)
with ambivalent sense: to rise up and to rise from death. Paul use in 1 Cor. 15: 4
. , ,.at underlining the external divine action. Aitct suggest a self-action and a
new life, spiritual of the Reisen. Perhaps this was the means of Nicean Creed words
who records not Pauline verbal form, but a biblical and Hellenic concept of potentia per
se:
1 Cor. 15:4: sat et .a| sat et .,,.at .a t saa a, ,a|a,;
Niceean Creed: sat :ae ia sat a |.ia sat aiacacaia t saa a,
,a|a,.
The mention of the risen Christs appearance to Paul (v. 8) once again elicits a
defense of his apostolate (15:910), as he recalls his role as a persecutor and Gods gracious
call that turned him into a Christian apostle. Even if he now emphasizes that he is the
last and the least of the apostles, he implies that he is on equal footing with Cephas
and the Twelve, who have just been mentioned. He has just cited the traditional gospel and
regards the interpretation of it as part of his apostolic authority
40
.
This passage is usually regarded as preserving the oldest record of the Christian
belief in the resurrection of Jesus of Nazareth. 1 Thess. 1:10 and Rom. 4:25; 6:34 echo the
same pre-Pauline kerygma like 1 Cor. 15:3. These last references are older than any of the
reports in the four Gospels, and for that reason is highly esteemed. Pauls argument in vv.
111 stresses that Christs resurrection has been the essence or core of the preached gospel.

Conclusions
From the beginning, the Passion and the Easter cycle has formed a unit. The story
of the Passion has never been transmitted without the Easter and vice versa. The story of
the burial testifies to the radical nature of the incarnation. Christ knows the extreme limit of
human life, which, beyond all differences, has the universal signature: death. The disciples,
who are witnesses of Christ's death, make him their last respects and deposited in a tomb.
Finally, even in this extreme abandonment that is the burial, his death remains productive.
Two disciples, until then shut in fear of being discriminated against because of their belief,
throw the secret fidelity. In front of the cross, they show publicly their solidarity with him
in whom they recognized the Messenger of the Father.
In 1 Corinthians 15 we find specifies both Jesus burial and his resurrection. The
burial testifies to Jesus death, since (normally!) we bury only those who have died; the
appearances testify to Jesus resurrection.

38
evgei,rai in Gerhard Kittel, Gerhard Friedrich (eds.), The Theological Dictionary of the
New Testament, Grand Rapids, Eerdmans Publishing Company, 2000.
39
Pr. dr. Ilie Melniciuc-Puica, Utilizarea Vechiului Testament n scrierile lucanice / The Use
of Old Testament in Lukan writings, Ed. Performantica, Iai, 2005, p. 158.
40
J.A. Fitzmyer, First Corinthians, p. 543.
THEOLOGIA PONTICA

60
Jesus death and his resurrection are tied together in history: the one who was
crucified is the one who was resurrected; the body that came out of the tomb, as Thomas
wanted to have demonstrated in Jn 20:25.28, had the wounds of the body that went into the
tomb. This resurrection took place on the third day: it is in datable sequence from the
death. The cross and the resurrection are irrefragably tied together.
Barrett has called attention to the kerymas passive formulation, Christ was
raised (.,,.at), i.e., by God (a divine passive; but note the act formulation in v. 15; 6:14),
which is an affirmation about God which historical evidence as such cannot demonstrate
(or, for that matter, disprove)
41
. Yet it is not unrelated to history, for the affirmation began
to be made at a particular point in time, which can be dated by historical means, and it was
motivated by occurrences which can be described in historical terms. These occurrences
Paul goes on to list in outline. . . . [They] cannot prove more than that, after the crucifixion,
certain persons believed that they had seen Jesus again; they cannot prove the Christian
doctrine of the resurrection, since this involves a statement about the action of God
incapable alike of observation and demonstration. . . . [Paul] includes them [the names] as
part of the primitive testimony which he begins to quote at verse 3b
42
.
Even though Pauls point in vv. 1-11 is not to prove the resurrection of Jesus in any
formal sense - instead it is to remind the Corinthians of what they hold in common with
Paul and the whole church - it is certainly imperative to be reminded of the fact that for
Paul the resurrection of Jesus Christ is an objective space-time reality. For Paul (and the
whole New Testament), it would have been utterly inconceivable to argue as some have
done in our own day that the resurrection belonged to the category of myth, or that the
explanation of it was found in some individual and/or collective hallucinations, or that
Jesus disciples went to the wrong tomb, or even worse, an intentional deceit by these early
witnesses including himself
43
. Rather, for Paul and the whole church, what was believed
and proclaimed, what had been received and passed on was that Jesus Christ had died,
been buried, and now, by Gods mighty action in human history was alive ruling and
reigning as Lord in fulfillment of Gods salvific plans. This fact is part of the non-negotiable
of the Christian faith. To deny Christs resurrection and then attempt to retain the name
Christian is simply a contradiction in terms
44
.
Christ is not transformed by the story which he lived; his identity is not affected by
the conflicts through which it passes. In fact, the theme constantly echoed by the Gospels
presentation, from different perspectives, is the theme of faith.
The story of Jesus Christ is told to call to faith. The Christian identity is nurtured
and structure through a new born Scripture. Without this mediation, it is unable to form.
Any Christological affirmation is simultaneously an affirmation soteriological. Conversely,
one must ask if any relevant statement about human existence should not necessarily be
correlated with the Christological revelation. Confession the Lordship of Christ and that
God raised Him from the dead by mouth and heart - is the condition of salvation given
by God to those who join through faith in Christ and his redemptive work.



41
C. K. A. Barrett, Commentary on the First Epistle to the Corinthians, p. 215.
42
J.A. Fitzmyer, First Corinthians, p. 341.
43
Pr. I. Dragoman, nvierea Mntuitorului, Ed. Rentregirea, Alba Iulia, 2003, pp. 273-278.
44
Stephen J. Wellum, Christs Resurrection and Ours (1 Corinthians 15), in SBJT 6, 2002,
pp. 78-80



SLUJIREA NVTOREASC A PREOIEI SACRAMENTALE

Pr. asist. dr. Corneliu-Drago BLAN
dragos_balan1980@yahoo.com
Facultatea de Teologie Ortodox
Universitatea Ovidius Constana

ABSTRACT: Preaching the word of God in Church belongs to the bishop and to the
priest by the ordained act. In fact, the absolute power of learning it has only the bishop, but by
the ordained act, he sends to the priest, by the virtue of the priesthood grace that he gives him
with the power of the Holy Spirit, and with the teaching ministry. Thanks to the Baptism and to
the Sacrament Chrismation which they have anointed the layman with the power of the Holy
Spirit, making him a priest in a broad sense, the bishop also may delegate to the laymen the
power of teaching and preaching and the justification to become teachers of theology. Thus, by
giving the authentic teaching, the royal priesthood of the Church exerts the quality of the
believers by teaching being inspired by the Holy Spirit.
Jesus Christ is the Teacher in the highest sense, because from Itself Person derives his
Own teaching, which shows the real way towards the perfect eternity of human`s existence. He
is the one who preaches and who preaches Himself. In Him is identified the teaching Subject
with its object.
Roman-Catholic theology has a particular conception by the nature of the cleric
mission. It considers that the mission of teaching, sanctifying and leading people on the way of
the salvation returns, in varying degrees, to the whole Church, starting with the pope, and
ending with the last member of the Catholic laity.
Unlike the Orthodox Church, which teaches that the rising to the dignity or to the
priestly ministry is done by a special Sacrament, namely Priesthood or Ordination, protestants
and some Christian denominations believe that there isn`t a priesthood Sacrament. They sustain
this fact because they believe that all Christians are priests and thus, any of them can be
designated by the community to perform the priestly ministry, this task being revocable.
Protestants do not distinguish between the universal priesthood and the sacramental one.
Key-words: ministry, teaching, The Absolute Teacher, the sacramental priesthood, the
universal priesthood

nvtura este o caracteristic a cretinismului, care este religie descoperit
prin cuvnt i cunoscut prin propovduire: Credina vine din auzire, iar auzirea prin
cuvntul lui Dumnezeu (Romani 10, 17). Iar mijlocul spiritual principal prin care omul
se comunic altora i alii se comunic lui, ca izvoare complementare de sensuri, de
simiri, mijlocul de mbogire i ntrire reciproc, este cuvntul prin care oamenii i
ntresc umanitatea comun
1
.
Dumnezeu a binevoit s se fac El nsui Izvorul suprem al nelegerii, al
afeciunii i al comunicrii de Sine, ca semen al nostru, pentru ca s le comunice
tuturor celor care se deschid Lui infinitatea vieii sau a nelegerii, simirii i afeciunii,
pentru ca i ei s se fac la fel ntreolalt
2
. n Hristos ni s-a dat cunoaterea esenial:

1
Pr. prof. dr. Dumitru Stniloae, Chipul nemuritor al lui Dumnezeu, f.e., Craiova, 1987, p. 102.
2
Ibidem, p. 101.
THEOLOGIA PONTICA

62
cunoaterea Adevrului, cu privire la om i la Dumnezeu, dar i cu privire la lume.
Acest adevr ne face capabili s fim n toate vocaiile noastre martori ai lui Hristos
3
.
Din epistolele pastorale ale Sfntului Apostol Pavel se tie c episcopii pui de
el, ca Timotei i Tit, aveau puterea de a nva, precum i obligaia de a fi ateni la ceea
ce nvau alii, deci, de a supraveghea nvtura n comunitate, pentru a putea s
ndemne la nvtura cea sntoas i s mustre pe cei potrivnici (Tit 1, 9)
4
. Lui Timotei, i
scrie: s porunceti unora s nu nvee o alt nvtur, nici s ia aminte la basmecare
aduc mai degrab certuri, dect lucrarea mntuitoare a lui Dumnezeu, cea ntru credin; iar
inta poruncii este dragostea din inim curat, din cuget bun i din credin nefarnic, de la
care unii rtcind s se deprind cu dreapta credin (I Timotei 4, 7).
mpreun cu harul i credina, din episcop n episcop, s-a transmis grija
aceasta fa de dreapta nvtur, cci episcopul este chemat s judece n faa
efortului de gndire i aciune ale credincioilor, pentru a pstra curat depozitul
tradiiei
5
.
Propovduirea cuvntului lui Dumnezeu n Biseric aparine episcopului i
preotului prin actul hirotoniei. De fapt, puterea deplin de a nva o are numai
episcopul, dar prin actul hirotoniei, el transmite preotului, n virtutea preoiei harice pe
care i-o druiete cu puterea Duhului Sfnt, i slujirea nvtoreasc. n virtutea
Botezului i Mirungerii care l-au uns pe laic cu puterea Duhului Sfnt, fcndu-l
preot n sens larg, episcopul poate delega i mirenilor puterea de a nva i de a
predica i ndreptirea de a fi profesori de teologie. Astfel, prin transmiterea
nvturii autentice, preoia mprteasc a Bisericii i exercit harisma
nvtoreasc n Duhul.

1. Mntuitorul Iisus Hristos nvtorul suprem
Lucrarea mntuitoare a lui Hristos se ndreapt spre firea Sa omeneasc, pe
care o umple de dumnezeirea Lui i o elibereaz de efectele cderii n pcatul
strmoilor. Se ndreapt, apoi, spre noi toi, i n fine, spre Dumnezeu, pentru a-L
slvi prin mpcarea noastr cu El.
Lucrarea mntuitoare a lui Hristos mai poate fi privit ns i n alte trei
aspecte principale ale ei. Ea se mplinete prin propria jertf a trupului Su, prin
nvtura i pilda de slujire dat oamenilor, i prin puterea pe care o exercit asupra
naturii prin minuni, asupra morii prin nviere i prin puterea ce le-o d oamenilor n
vederea mntuirii. De aceea, spunem c Iisus Hristos i nfptuiete opera sub ntreit
aspect, ca arhiereu Care Se jertfete, ca profet Care nva i ca mprat Care biruiete puterile
rului. Aceste trei caliti, slujiri sau demniti ale Mntuitorului sunt nedesprite: El
nva jertfindu-Se, Se jertfete biruind urmrile pcatului i stpnete jertfindu-Se.
Chiar numele de Hristos, care nseamn uns, exprim ntreita demnitate
exercitat de Mntuitorul, cci n Vechiul Testament uni erau numai profeii, arhiereii
i mpraii.

3
Alexander Schmemann, Din Ap i din Duh, traducere de Pr. Prof. Ion Buga, Editura
Simbol, Bucureti, 1992, pp. 93-94.
4
Pr. dr. Vasile Citirig, Preoia credincioilor n Biseric i n societate, Editura Ex Ponto,
Constana, 2004, p. 133.
5
Paul Evdokimov, Femeia i mntuirea lumii, trad. de Gabriela Moldoveanu, Editura
Christiana, Bucureti, 1995, pp. 109-110.
THEOLOGIA PONTICA

63
Mntuitorul, concentrnd n persoana Sa aceste demniti este Unsul prin
excelen. Dar El a fost uns de Duhul lui Dumnezeu: Duhul Domnului este peste Mine,
pentru c M-a uns s binevestesc sracilor; M-a trimis s vindec pe cei zdrobii cu inima, s
propovduiesc robilor dezrobirea i celor orbi vederea; s slobozesc pe cei apsai i s vestesc
anul plcut Domnului (Isaia 61, 1-2; Luca 4, 18-19)
6
.
Chemarea profetic nseamn activitatea lui Iisus Hristos de nvtor i
demnitatea Lui de prooroc, caliti n care descoper adevrul religios absolut despre
Dumnezeu, pe care l ilustreaz cu viaa Sa. Dar El nu este nvtor n sensul general,
larg al acestui cuvnt, cci atunci ar fi un simplu ntemeietor de religie. i nu e nici
prooroc n sens larg, ci este Profet sau Prooroc ntr-un sens unic i supreme. El nsui
este Adevrul (Ioan 14, 6), ceea ce nseamn c nvtura Lui izvorte chiar din El i
este unic
7
.
El este nvtorul n sensul suprem, pentru c din nsi Persoana Sa decurge
nvtura Sa, care arat drumul adevrat al omului spre eternitatea desvrit a
existenei. El e cel ce propovduiete i Se propovduiete pe Sine. n El Se identific
Subiectul nvturii cu obiectul ei
8
.

2. Cci nu este bine s nvei pe alii vreun meteug nainte de a-l fi nvat
tu nsui, printr-o deprindere atent i ndelungat
9

Cretinismul cuprinde adevruri i nvturi pentru ptrunderea crora preotul are
nevoie de o pregtire temeinic. Misiunea de nvtor i de pstor l oblig pe preot s-i
nsueasc numeroase i variate cunotine din care s mprteasc diferitelor categorii de
credincioi, dup nevoie, pentru c unor credincioi cu o cultur mai limitat va trebui s le dea
nvturi mai temeinice i amnunite. Sfntul Grigorie de Nazians spune: nu este un lucru
la ndemna minii oricui predicarea cuvntului adic a nvturii celei dumnezeieti i
nalte
10
. Fr o cultur intens i o pregtire asidu preotul i rateaz misiunea, nu poate s
conduc sufletele care i s-au ncredinat spre mntuire. Sfntul Grigorie de Nazians
caracterizeaz conducerea pastoral a sufletelor drept arta artelor i tiina tiinelor.
Cel care dorete preoia trebuie s fie bine pregtit, gata n orice clip s nvee pe alii.
Sfntul Grigorie cel Mare condamn pe cei care vor s nvee pe alii ceea ce ei nii nu tiu.
Acetia sunt superficiali n toate, socotesc rspunderea slujbei de nvtor cu att mai uoar
cu ct mai puin cunosc valoarea i mreia nemsurat a acesteia
11
. Primirea harului preoiei
este un act de mare responsabilitate. A fi preot nu este un privilegiu, ci o chemare spre slujire,
iar neglijarea ndatoririlor pe care le impune preoia nseamn iresponsabilitate. De aceea, nu
exist loc n slujba cea nalt a nvturii pentru cei nenvai i pentru cei iresponsabili
12
. A
nva pe alii adevrurile despre Dumnezeu presupune o cunoatere temeinic a Sfintei
Scripturi, izvorul nesecat al nvturii de credin ortodox. Dar, pentru a-i putea nsui
aceste adevruri este necesar ca preotul s aib o cultur teologic bogat, bazat pe studierea

6
Pr. conf. dr. Vasile Citirig, Probleme fundamentale ale Teologiei Dogmatice i Simbolice,
vol. II, Editura Rentregirea, Alba-Iulia, 2008, p. 38.
7
Ibidem.
8
Ibidem.
9
Sfntul Grigorie de Nazians, Cartea regulei pastorale, partea I, capilolul I, n Mitropolia
Ardealului nr. XXII (1977), p. 113.
10
Idem, Apologia, Migne III P.G.tom.35, col.416B; vezi i Pr.Prof. Dumitru Fecioru
Sf.Grigorie de Nozians Despre preoie n B.O.R. LXXXVI (1968) cap.8, col.444A, p 318.
11
Idem, Cartea regulei patorale, pp. 113-114.
12
Ibidem.
THEOLOGIA PONTICA

64
operelor Sfinilor Prini care prin viaa lor curat i prin meditaie cretin au reuit s
surprind n scrierile lor sensurile cele mai profunde ale nvturii cretine. Prin aceasta
Sfinii Prini sunt modelele cele mai vrednice de urmat n misiunea sfnt de a nva
preoii
13
.
Un deosebit accent pune Sfntul Grigorie cel Mare pe felul cum trebuie s nvee
preotul. Trebuie reinut c nu pentru toi credincioii se potrivete aceeai ndrumare, fiindc
nu exist o metod pastoral care s poat fi adoptat i aplicat la toi. O singur metod
pentru toi este exclus i pentru faptul c nu toi pot avea aceeai educaie. De multe ori ceea
ce unuia i este de folos, altuia i este spre pagub
14
. Preotul trebuie s tie cum s vorbeasc
unor oameni mai puin nvai, cum trebuie s vorbeasc unor tineri, cum s povuiasc pe
cei suferinzi i pe cei mai pctoi etc.
Contiina treaz trebuie s se dovedeasc i n aceast latur a activitii pastorale,
aceea de propovduitori ai nvturilor lui Dumnezeu, strduindu-ne s ptrundem i s trim
nelesul slujbei ce se svrete, cci numai nelegnd-o putem s-o svrim cu tot
cutremurul nostru sufletesc, cu toat convingerea i toat cldura inimii noastre. Se spune
despre I.S.Bach c atunci cnd compunea lucrrile sale despre viaa Mntuitorului Hristos, cei
ce triau n preajm l vedeau transpus, transfigurat n totul, rupt parc de contextul fizic n
care tria. Avea n priviri o expresie care m umplea de fiorii admiraiein clipele acelea el
nu dorea s se destinuiasc dect Creatorului su
15
.
Spre o asemenea tensiune sau trire sufleteasc sincer i curat trebuie s tindem i
noi cnd ne aflm la Sfntul Altar sau la orice slujb pe care o vom oficia. Numai n felul acesta
slujbele noastre i vor atinge elurile lor de uurare sufleteasc pe care trebuie s-o simt
credincioii notri, de apropiere i nfrire a lor, de ndemnare la rugciune, la munc, la
cinste, la tot ce este bun, frumos i nltor. Este verificat, credincioii mrturisesc adesea acest
lucru c dup o slujb frumoas, cald, svrit dup toat buna rnduial, dup o predic
luminat, credincioii ies din biseric odihnii sau mai aezai sufletete, mai buni, mai calzi,
mai ncreztori n via, mai gata s ierte unii altora, s se deschid sufletete unii altora,
pregtii s porneasc din nou la treburile i grijile zilnice. Ba, mai mult dup Sfnta
Liturghie, svrit cu toat participarea noastr i noi slujitorii ne simim mai aezai
luntric, ne simim mereu proaspei, mereu cu fiorul sfnt pe care l-am avut n clipele
hirotonirii
16
.
Slujirea cuvntului este esenial att preoiei, ct i firii umane nsei, pentru
c omul este fiin cuvnttoare: fiin care se distinge, se manifest prin cuvnt
17
.
Preoii n-au dect un singur mijloc, o singur cale de vindecare: nvtura cu
cuvntul, predica. Aceasta e instrumentul, aceasta e hrana, aceasta e cel mai bun aer;
Aceasta ine loc de medicament, aceasta ine loc de cauterizare, ine loc de bisturiu.
Dac preotul trebuie s ard sau s taie, trebuie neaprat s se foloseasc de predic.
Dac predica nu-i n stare s fac asta, zadarnice sunt toate celelalte. Prin predic

13
Ibidem.
14
Ibidem, partea a III-a, prolog , p. 384.
15
Scurt cronic a Anei Magdalena Bach, f.e. Bucureti, 1965, p. 78.
16
Arhid.Gheorghe Papuc, Despre misiunea preoeasc n B.O.R. nr.3-4, 1981, p. 301.
17
Pr. prof. dr. Constantin Galeriu, Preoia ca slujire a cuvntului, n Ortodoxia, 1979, nr.
2, p. 294: Lumea noastr spiritual i Cuvntul care o reveleaz (Iisus Hristos, n. n) constituie
darul,bogia, unicitatea noastr... Cuvntul e raza de lumin i iubire care nete din soarele
luntric al Spiritului.Este ntrupare i revelaie a universului gndirii noastre, aa cum
Dumnezeu-Cuvntul este revelaia dumnezeirii.Cuvntul este rspunsul i mesajul nostru ctre
Dumnezeu i ctre lume...
THEOLOGIA PONTICA

65
ridicm sufletul dezndjduit; prin predic smerim sufletul ngmfat; prin predic
tiem ce-i de prisos; prin predic mplinim cele de lips; prin predic lucrm pe toate
celelalte cte ne ajut la nsntoirea sufletului. Cu aceeai contiin a
responsabilitii fa de importana cuvntului, Sf. Ioan Gur de Aur a rostit, pe cnd
era preot n Antiohia, Omilia despre predic
18
n care atrage atenia, ntre altele, c
predicatorul nu trebuie s se asemene doar cu un chirurg care taie partea bolnav, ci
are ndatorirea s i vindece, s ngrijeasc rnile respective: Cel mai bun mijloc de
vindecare nu-i numai tierea prii bolnave, ci i oblojirea rnilor; iar cea mai minunat
lege de predicare nu-i numai mustrarea, ci i sfatul i mngierea. Aa a poruncit i
Sfntul Apostol Pavel: Mustr,ceart, mngie (II Timotei 4, 2). Dac-i mngi mereu
pe asculttori, i faci trndavi; dac i ceri numai, i faci ndrtnici, c, neputnd
ndura povara unor continui mustrri, te prsesc ndat. De aceea felul predicrii
trebuie s fie variat...
19
.

2. 1. Preotul duhovnic un nvtor nentrecut
O cerin important a duhovnicului este tiina, cultura
20
.
n ntreaga sa activitate preotul este i trebuie s fie un dascl i un nvtor
iscusit, dar mai ales n taina spovedaniei, duhovnicul trebuie s fie prin excelen un
nvtor nentrecut care s fi n stare oricnd s rezolve toate problemele pe care i le
pun n fa diferitele categorii de credincioi. Duhovnicul trebuie s cunoasc foarte
bine diferitele practici i obiceiuri care preocup i stpnesc viaa credincioilor.
Duhovnicul trebuie s susin, s cultive, s mbogeasc i s ntreasc tot ceea ce
este bun, ceea ce este pozitiv, sntos i folositor credincioilor si. n acelai timp
ns, duhovnicul trebuie asemenea unui grdinar harnic i iscusit s pliveasc, s
dezrdcineze i s strpeasc din grdina sufletului tot ceea ce este vtmtor dreptei
credine, tot ceea ce este primejdios pentru mntuirea sufleteasc a credincioilor
21
.
nvturile ortodoxe, credinele dearte, magiile, superstiiile i toate buruienile
otrvitoare din grdina dreptei credine trebuie combtute, distruse pentru ca n locul
lor s creasc i s se dezvolte nvtura i credina ortodox. Aceast lucrare grea i
complicat nu poate fi ndeplinit n condiii pe deplin satisfctoare dect de
duhovnicul care stpnete i posed cunotinele timpului su i care se cultiv
nentrerupt prin studii i lectur, luminat i mpodobit cu cultura i obiceiurile epocii
sale n care i desfoar activitatea pastoral. Din aceast cauz unui duhovnic bun
nu-i este suficient numai cultura specific, numai cunoaterea disciplinelor teologice,
ci s ncerce s fie mereu la curent cu progresul artelor, literaturii sau n dou cuvinte,
cultura laic. Numai un duhovnic mpodobit cu asemenea cunotine va fi n stare s
lmureasc, s nvee, s povuiasc i s fereasc pe credincioii si de tot felul de
rtciri. Un duhovnic cult i deplin stpn pe problemele care frmnt viaa
credincioilor are posibilitatea s rezolve toate nedumeririle i zbuciumrile

18
Sfntul Ioan Gur de Aur, Despre preoie, cap. III Preotul trebuie s fie destoinic n
predicarea cuvntului lui Dumnezeu, trad. de Pr. Dr. Dumitru Fecioru, Editura Institutului Biblic i
de Misiune al B.O.R., Bucureti, 1987, passim.
19
Ibidem, p. 99.
20
Pr. prof. Sp. Cndea, Taina Sfintei Mrturisiri ca mijloc de pastoraie individual, n
Mitropolia Olteniei, an VIII, nr. 6-7 Craiova, 1956, p. 318.
21
Ibidem, p. 319.
THEOLOGIA PONTICA

66
credincioilor si, din scaunul spovedaniei. La aceasta va contribui i cunotinele
dobndite n timpul i din experiena vieii duhovnicului.
Duhovnicul trebuie s fie deci un om instruit, un om de cultur, un om cu
orientri largi n toate problemele vieii i cu om cu experien bogat.

3. Deosebiri interconfesionale privitoare la Sfnta Tain a Preoiei
Teologia romano-catolic are o concepie special despre natura misiunii
preoeti. Ea consider c misiunea de a nva, de a sfini i de a conduce pe oameni
pe calea mntuirii revine, n diverse grade, ntregii Biserici, ncepnd cu papa i
terminnd cu ultimul membru al laicatului catolic. Biserica, spune Decretul despre
Apostolatul Laicilor, Apostolicum actuositatem, s-a nscut pentru ca, rspndind pe
ntregul pmnt mpria lui Hristos spre slava lui Dumnezeu Tatl, s-i fac pe toi
oamenii prtai la rscumprarea mntuitoare i prin ei lumea ntreag s-i fie supus
lui Hristos ntru adevr. Toat activitatea Trupului Mistic ndreptat spre acest scop se
numete apostolat; Biserica l exercit prin toate mdularele sale, desigur, n moduri diferite:
cci chemarea cretin este, prin natura ei, i chemare la apostolat... Aadar, tuturor
cretinilor le este impus nobila sarcin de a lucra nencetat pentru ca vestea divin a
mntuirii s fie cunoscut i primit de toi oamenii, pe ntregul pmnt
22
.
Diferena dintre slujiri este doar una de treapt i anvergur. Cu alte cuvinte,
papa exercit aceast misiune la nivelul ntregii Biserici, episcopii, n diocezele lor,
preoii n parohii, iar laicii fiecare n cuprinsul ariei sale de aciune
23
. Prin urmare,
teologia catolic nu distinge, asemenea ortodocilor, ntre preoia special sau de
hirotonie i preoia general a poporului lui Dumnezeu; n viziunea catolic nu exist
dect o singur preoie, cea special, distribuit ns gradat n funcie de treapta
bisericeasc pe care se afl fiecare. Papa deine deplintatea acestei preoii; episcopii
dein aceeai preoie, dar la nivelul mai sczut al treptei pe care o ocup; puterea
preoilor deriv din aceea a episcopilor, pentru ca, n final, laicii s participe la nivelul
cel mai de jos la aceast preoie haric, exercitnd-o acolo unde nu o pot exercita, la
nivelul lor, preoii. Toi particip ns la acelai apostolat.
Spre deosebire de Biserica Ortodox, care nva c ridicarea la demnitatea sau
slujirea preoeasc se face printr-o Tain special, anume Preoia sau Hirotonia,
protestanii i unele denominaiuni cretine susin c nu exist o Tain a preoiei. Ei
susin acest lucru deoarece consider c toi cretinii sunt preoi i deci oricare dintre ei
poate fi desemnat de comunitate s ndeplineasc slujirea preoeasc, aceast sarcin
fiind revocabil.
Aadar, ca membrii ai Bisericii, toi cretinii sunt de un singur fel, ntre preoi
i cretini nefiind nici o deosebire.
Protestanii i denominaiunile cretine, n deplin acord cu vechiul
protestantism, care a proclamat deosebirea dintre sacerdotium (preoie) i
ministerium (slujire preoeasc) afirm despre cei dinti (sacerdoium) c aparine
de drept divin tuturor credincioilor, n timp ce cea de-a doua (ministerium) este
numai de drept uman. De aceea, ei resping preoia ca Tain. Ei se bazeaz pe textele de
la:

22
Conciliul Ecumenic Vatican II. Constituii, decrete, declaraii, ediie revizuit,
Arhiepiscopia Romano-Catolic, Bucureti, 2000, p. 246-247.
23
Ibidem.
THEOLOGIA PONTICA

67
I Petru 2,5: i voi nivfcei-v pe voi cas duhovniceasc, preoie sfnt,
ca s aducei jertfe duhovniceti
I Petru 2,9: Voi suntei seminie aleas, preoie mprteasc, neam sfnt,
popor agonsit de Dumnezeu, ca s vestii n lume buntile Celui ce v-a chemat
Apocalipsa 1,6: i ne-a fcut pe noi mprie, preoi ai lui Dumnezeu i Tatl
Su
Apocalipsa 5,10: i i-a fcut Dumnezeului nostru mprie i preoi i vor
mprai pe pmnt.
Toi protestanii i celelalte denominaiuni sunt adepii concepiei despre
preoia universal care prin botez aparine de drept divin tuturor, dar de drept uman
slujirea preoeasc este ncredinat de comunitate anumitor persoane (brbai i chiar
femei) fr a fi nevoie de o Sfnt Tain, ci de o simpl ceremonie.
O astfel de concepie este greit, deoarece e clar c Mntuitorul i-a ales 12
Apostoli, apoi 70 de ucenici, de asemenea Apostolii au instituit n locul lui Iuda pe
Matia, precum c au ales i hirotonit pe cei 7 diaconi i a aezat n ceti preoi i
episcopi. De aici rezult c n Biseric, de la nceput unii au fost pstori iar alii
pstorii.
Sfntul Apostol Pavel ntreab pe Corinteni: Au doar toi sunt apostoli? Au
doar toi sunt prooroci? Au doar toi sunt nvtori? (I Corinteni, 12, 29).
Dup cum s-a observat protestanii nu fac deosebire ntre preoia sacramental
i cea universal. Pentru a demonta aceast concepie greit invocm urmtorul text
sau temei:
Pe preoii cei dintre voi i rog ca unul ce sunt mpreun preotpstorii turma lui
Dumnezeu (I Petru 5, 1-2).
Din acest text rezult, fr ndoial, c nu toi cretinii sunt preoi n sens
propriu, ci numai aceia ce au o preoie asemenea Sfntului Apostol Petru, cu care el
este mpreun preot.
Caracterul de Tain al preoiei sacramentale l dovedesc i textele:
I Timotei 4, 14: Nu fi nepstor fa de harul care este ntru tine, care i s-a dat
prin proorocie, cu punerea minilor mai marilor preoilor.
II Timotei 1,6: Din aceast pricin i amintesc s aprinzi i mai mult din nou
harul lui Dumnezeu care este n tine, prin punerea minilor mele.
Fapte 20,28: Drept aceea, luai aminte de voi i de toat turma, ntru care
Duhul Sfnt v-a pus pe voi episcopi, ca s pstrai Biserica lui Dumnezeu, pe care a
ctigat-o cu nsi sngele Su.
De asemenea i textele de la Evrei 5, 1-10; I. Corinteni 12, 28-29; Efeseni 4, 11-12;
Romani 12, 6-8; I Petru 4,10 etc. Sfnta Tradiie se pronun i ea cu trie n favoarea
distinciei preoiei sacramentale fa de cea universal. Vocea ei se face cunoscut i
acum prin lucrrile Despre fug Sfntului Grigorie Teologul; Tratat despre Preoie
Sfntul Ioan Gur de Aur; De oftiens ministrorum Sfntul Ambrozie de Milan; Cartea
regulilor pastorale SfntulGrigorie cel Mare; Despre ierarhia bisericeasc Sfntul
Dionisie Areopagitul.
Respingnd preoia sacramental i rupndu-se de aceast preoie, legat de
ierarhie prin succesiune apostolic, protestantismul nu mai posed capacitatea de a
svri Tainele, cu excepia Botezului.
Pentru a nelege i mai bine importana Sfintei Taine a Preoiei, doresc s
nchei aceast parte a lucrrii cu urmtorul citat al teologului Serghei Bulgakov.
Suprimarea ierarhiei a deposedat lumea protestant de darurile Cincizecimii,
THEOLOGIA PONTICA

68
communicate n Tainele i cultul Bisericii prin ierarhie, care a primit i de la Apostoli i
de la urmaii lor. Lumea protestant din aceast cauz devine asemntoare cretinilor
care, dei sunt botezai n numele Mntuitorului Iisus, n-au primit Duhul Sfnt, pe care
minile Apostolilor l transmiteau de sus
24
.

Concluzii
Propovduirea este esenial n actul mntuirii. De eficiena ei depinde
naterea
credinei n asculttor. De aici rezid uriaa responsabilitate a celui chemat s predice.
Evident, pregtirea lui se cere a fi direct proporional cu aceast responsabilitate.
Dac n vorbirea obinuit, cuvintele nu pot fi ntrebuinate la ntmplare, n
predic grija rostirii trebuie s fie maxim. Pentru a nu grei, propovduitorii vor urma
Modelului Suprem, nvtorul Iisus Hristos. Att n limbaj, ct i n coninut, aa cum
au fcut Sfinii Apostoli. Cci n ei s-a ntiprit i vieuia, n Duhul Sfnt, prezena lui
Iisus Hristos, icoana, cuvntul Lui
25
. Coninutul este, de fapt, El nsui, precum scrie
inspirat Sf. Ap. Pavel: Cci nu ne propovduim pe noi nine ci pe Hristos! (II
Corinteni 4, 5). Cunoscutul teolog Paul Evdochimov sugereaz o adpostire smerit, o
estompare a propovduitorului n umbra Mntuitorului, ca El s vorbeasc: Nu
devii peste noapte propovduitor. A te apropia de om, de omul modern, este o art.
Esenial este acea putere minunat de a tepune n pielea lui, de a privi lumea cu ochii
lui i de a aduce ncet la suprafaa ceea ce dormiteaz n el: comuniunea. Esenial este
s te estompezi, pentru a-L lsa pe Hristos s vorbeasc
26
.
Fideli nvturilor Sfintei Scripturi, Sfinii Prini au dovedit un respect
exemplar
fa de cuvnt, predicile lor fiind i astzi modele de oratorie cretin, att n form ct
i n mesaj.
Concluzionnd, participarea preoiei mprteti la slujirea nvtoreasc este
veche i ncepe cu Sinodul Apostolic de la Ierusalim (Fapte 15) care reunete toate
elementele constitutive ale Bisericii: Apostolii, preoii i fraii (Fapte 15, 23). Formula
Prutu-s-a Duhului Sfnt i nou (Fapte 15, 28) devine formula consacrat pentru
toate Sinoadele ecumenice.

24
Serghei Bulgakov, Ortodoxia, trad. de Marilena Rusu, Editura Paideia, Bucureti, 1998,
p. 73.
25
Pr. prof. dr. Constantin Galeriu, Biblia n Biserica Ortodox, n Mitropolia Banatului,
1985, nr. 9-10, p. 592.
26
Paul Evdokimov, Iubirea nebun a lui Dumnezeu, trad. de Pr. prof. Ion Buga, Editura
Anastasia, Bucureti, 1992, p. 180.
STUDII


DE LA ISTORIE LA ESHATOLOGIE.
UN DEMERS MPOTRIVA PERVERTIRII TIMPULUI

Prof. univ. dr. Gheorghe F. ANGHELESCU
anghelescug@gmail.com
Facultatea de Theologie Orthodox
Universitatea Ovidius Constana

Un mare filosof cretin rus a mrturisit c: Timpul este cel mai mare din
misterele metafizice. El const ntr-un paradox continuu. ncercnd s dea o explicaie
raportului dintre timp i metafizic, Raymond Aron apreciaz valoarea i semnificaia
timpul istoric astfel: n aparen, istoria-devenire reprezint un fel de eliberare. n loc
s aplice o schem rigid, istoricul iese voios n ntmpinarea tuturor Fsingularitilor,
se strduiete s le recunoasc i s le neleag ca atare. n timp ce doctrinarul
progresului subordoneaz, sacrific, ca s zic aa, trecutul pe altarul viitorului,
filosoful devenirii se identific cu viaa, i o respect, deoarece fiecare clip are n sine
raiunea de a fi. Pentru a completa mai pregnant argumentaia sa R. Aron consider
c: Unitatea devenirii umane, ininteligibil dac este real, inficace i transcendent
dac este ideatic, trebuie s fie n acelai timp concret i spiritual, comparabil cu
aceea a unei persoane sau a unei colectiviti, trebuie s depeasc dualitatea naturii
i a spiritului, a omului i a mediului su, deoarece omul i caut, n i prin istorie, o
vocaie care-l reconciliaz cu el nsui. O ncercare de rspuns la misterul timpului
ofer i Paul Ricoeur.
1

Mai mult, un alt mare gnditor occidental a apreciat c eshatologia este cea
care decide climatul teologiei timpului nostru, tot aa se afirm n comunitatea
catolic c: Dumnezeu nu este vzut n mod abstract, n esena lui etern, cum este

1
N. Berdiaeff, Essai d'autobiographie spirituelle, Buchet-Chastel, Paris, 1958, p. 361, pentru
ansamblul problematicii noastre a se vedea i lucrarea aceluiai, Sensul creaiei. ncercare de
ndreptire a omului, Traducere de de Anca Oroveanu, Prefa, cronologie i bibliografie de
Andrei Pleu, Editura Humanitas, Bucureti, 1992; Raymond Aron, Introducere n filosofia istoriei.
Eseu despre limitele obiectivitii istorice, Ediie nou revizuit i adnotat de Sylvie Mesure,
Traducere din francez de Horia Gvnescu, Editura Humanitas, Bucureti, 1997, p. 185; Paul
Ricoeur, Istorie i Adevr, Traducere de Elisabeta Niculescu, Editura Anastasia, Bucureti, 1996,
aici a se vedea n mod special p. 99-106. n acest context, se pot consemna i alte lucrri care
acoper acest subiect extrem de dificil de interpetat: se dau explicaii de excepie prin celebra
lucrare a lui Martin Heidegger, Fiin i Timp, Traducere din german Dorin Tilinca, Note de
Dorin Tilinca, Mircea Arman, Consultant tiinific de Mircea Arman, Cuvnt nainte de Octavian
Vuia, Editura Jurnalul Literar [Bucureti], 1994; Jaroslav Pelikan, Credo. Ghid istoric i teologic al
crezurilor i mrturisirilor de credin, n tradiia cretin, Traducere de Mihai-Silviu Chiril, Editura
Polirom, Iai, 2010; John H. Hick, Filosofia Religiei, Traducere din limba englez de Alexandru
Anghel, Editura Herald, Bucureti, 2010; Robert H. Charles, Doctrina vieii de apoi n Israel, n
iudaism i n cretinism sau eshatologia ebraic, iudaic i cretin din timpurile preprofetice pn la
constituirea canonului Noului Testament, Traducere din limba englez, Editura Herald, Bucureti,
2009; Ghislain Lafont, O istorie teologic a Bisericii. Itinerariul, formele i modelele teologiei, Traducere
de Maria-Cornelia Ic jr., Prezentare de Ioan Ic jr., Editura Deisis, Sibiu, 2003.
THEOLOGIA PONTICA

70
cazul la Platon i Aristotel, ci n interveniile sale pe pmnt, care fac din istoria lumii
istorie sacr. De aceea, revelaia biblic poate rspunde ntrebrilor religioase pe care
contiina uman, marcat de devenire, i le pune n legtur cu timpul, ntruct ea
nsi are o structur istoric
2
vrnd s afirme prin aceasta c n veacul XX eshatologia
rmne centrul eforturilor teologice n Occident. Dac se poate vorbi de o revoluie
tiinific, n sensul pe care-l folosea Thomas Kuhn, pentru domeniul teologic, ea
const n redescoperirea eshatologiei dup sfritul secolului al XIX-lea pn astzi, de
la J. Weiss i A. Schweitzer pn la J. Moltmann i W. Pannenberg n anii aizeci,
trecnd prin K. Barth i R. Bultmann.
n filosofia tiinei problematica timpurilor de pe urm are recente rezolvri,
prin reactualizarea teoriei moderne a punctului Omega. Frank J. Tipler (nscut n
1947), profesor la Universitatea Tulane din New Orleans, a preluat idea punctului
Omega i a dus-o mai departe introducnd noi concepte din fizica particulelor i a
cosmologiei, precum i o serie larg de teorii i ipoteze relaionate de structura i
vitalitatea incontestabil a spaiului si a timpului. Mai mult, acest punct Omega este
identificat cu Dumnezeu. Punctul Omega i n cazul lui Frank J. Tipler este
premargtor unei singulariti finale la care se ajunge n urma unui proces de
ncetinire a expansiunii Cosmosului i o inversiune a acesteia cu o contracie spre un
Big Crunch. n acest proces capacitatea de calcul a Universului crete cu o rat mult
mai mare dect cea a trecerii timpului (timp care s-ar apropia dup cum afirm autorul
de sfrit), practic tinznd spre infinit. Pentru ca aceast lucru s fie posibil, ar trebui
ns ca structura spatiului i a timpului sa nu fie cuantizat, deci sa fie divizibil
practic la infinit. n aceast condiie, Cosmosul devine un computer cuantic cu o
capacitate nelimitat, capabil sa simuleze orice fel de posibil univers i creaturi.
Din prospectiva locuitorilor unui astfel de univers lumea lor ar dura practic un timp
infinit (corespunznd unei capaciti de calcul care se prelungete spre infinit). Ba
chiar mai mult orice fel de Univers posibil ar putea fi re-creat n punctul Omega
resurecia ar putea avea loc iar noi nine s ne regsim, drept creaturi simulate de
acest computer din punctul Omega. De evideniat faptul c Frank J. Tipler consider c
punctul Omega va fi atins cam ntr-un miliard de miliard de ani (ceea ce este enorm,
innd cont c la ora actual Universul nostru are doar circa 13 miliarde de ani de
la Big Bang).
3


2
Hans von Balthasar, Eschatologie: Fragen der Theologie heute, Ed. de J. Feiner, J. Trutsch
und F. Bockle, Einsiedeln, Benziger, 1957, p. 403; *** Vocabular de teologie biblic, Publicat sub
conducerea lui Xavier Leon-Dufour etc., Editura Arhiepiscopiei Romano-Catolice de Bucureti,
Bucureti, 2001, pp. 727-733 (n.n.: vezi pentru explicaii lmuritoare i Gheorghe Vlduescu,
Filosofia n Grecia Veche, Editura Albatros, Bucureti, 1984, pp. 255-370; lucrarea lui Alfred E.
Taylor, Platon - Socrate, Traducere din limba englez i cuvnt nainte de Monica Medeleanu,
Editura Herald, Bucureti, 2010; cartea lui Yvon Bres, Psihologia lui Platon, Traducere din
francez de Mihaela Alexandra Pop, Editura Humanitas, Bucureti, 2000; monografia lui Sir
David Ross, Aristotel, Traducere din limba englez de Ioan-Lucian Muntean, Richard Rus,
Editura Humanitas, Bucureti, 1998); Ion Bria, Dicionar de Teologie Ortodox. A-Z, Editura
Institutului Biblic i de Misiune al Bisericii Ortodoxe Romne, Bucureti, 1994, pp. 154-156;
pentru texte ilustrative i argumentative din istoria filosofiei citm lucrarea lui Denis Huisman,
Dicionar de opere majore ale filosofiei, Traducere din limba francez de Cristian Petru i erban
Velescu, Editura Enciclopedic, Bucureti, 2001.
3
Jurgen Moltmann, Thologie de l'esprance, Edition du Cerf-Marne, 1970-1973; Articolul
lui Ctlina Oana Curceanu (prim cercettor n domeniul fizicii nucleare, Laboratori Nazionali
THEOLOGIA PONTICA

71
n timp ce n secolul al XIX-lea biroul eshatologic, dup fericita expresie a lui
Ernest Troeltsch, era mai mult nchis, n secolul al XX-lea, eshatologia a schimbat foarte
repede scena teologic, plecnd cu K. Barth se poate vorbi de visul pan-eshatologic.
O explicaie elocvent despre rolul lui Hristos n istorie o d n mod nuanat i
responsabil teologul francez Jean Danielou.
4
Activitatea intensiv i fructuoas a
teologilor i filosofilor Bisericii Occidentale se desfoar n mod evideniat asupra
chestiunii eshatologiei i este deja cunoscut c aceast opinie a fost obiectul multor i
aprige discuii i controverse. Dar cea care rmne nc aproape necunoscut, este
eshatologia Bisericii Rsritene (Ortodoxe) n lumea de astzi. n general, gndirea
ortodox, strns ataat de cea patristic i postpatristic, se axeaz pe unele supoziii
fundamentale, la care ncercm s ne referim n cele ce urmeaz.
n primul rnd, eshatologia joac un rol foarte important n ortodoxie astzi i
ocup o poziie particular n gndirea filosofic i teologic, asupra credinei prin
curentul rus, cel grec, dar i cel romn ale gndirii rsritene moderne. Dup aceea
trebuie s avem n vedere c interesul manifestat n ortodoxia contemporan pentru
eshatologie n-a fost legat de vreo descoperire ntr-un capitol uitat al teologiei, i nu
poate fi atribuit influenei occidentale asupra teologiei Bisericii Rsritene. El se
manifest mai mult prin interpretarea sistematic, cu ajutorul mijloacelor conceptuale,
printr-o tradiie a Bisericii Prinilor de limb greac, trind dup lung timp ntr-o
continuitate nentrerupt. n acest sens, mai nelegem c urmnd gndirea ortodox,
eshatologia semnific o interpretare critic a istoriei care vizeaz a-i gsi sensul i, n
acelai timp, o depire dialectic a timpului n orizontul eshatonului. Istoria este luat
n serios i este dominat. Astfel, accepiunea necritic a istoriei conduce la
secularizare, indiferen fa de istoria antrenat, ca o consecin, la izolare i
suferin. Aceasta este ntre cele dou extreme care contureaz gndirea ortodox n
orientarea eshatologic. Persoana aistoric i istoria impersonal sunt dou tentative
ale ortodoxiei de astzi, mai mult, reprezint o sintez ntre personalism i eshatologie.
Eshatonul elibereaz timpul necesitii i protejeaz n acelai timp persoana
individualismului. n acest sens, putem afirma nici personalism teologic fr istorie, i
nici teologie eshatologic fr persoan. Personalism i eshatologie sunt dou

di Frascuti, Instituto Nazionale di Fisica Nucleare, Roma, Italia) Viaa fr de moarte teoria
punctului Omega, n Evenimentul Zilei, Duminic, 21 Noiembrie 2010.
4
E. Troeltsch citat n Hans von Balthasar, op. cit., p. 403; la fel n K. Rahner,
Eschatologie, Lexikon fur Theologie und Kirche, 3, 1959, p. 1095; Jean Danielou, Reflecii despre
misterul istoriei, Prefa de H. de Lubac i M.-J. Rondeau, Traducere de Willi Tauwinkl, Editura
Universitii Bucureti, Bucureti, 1996 (De aici scoatem n eviden urmtorul mesaj al
celebrului teolog francez: Este meritul lui Cullmann, n Christ et le Temps, acela de a fi subliniat
cu putere faptul c o dat cu nvierea lui Hristos evenimentul decisiv al istoriei s-a mplinit i c
niciodat vreun eveniment posibil nu va avea atta importan. Toate iluziile evoluioniste sunt
dintr-o dat risipite. De acum nainte niciun progres nu ne va duce mai mult dect ceea ce avem
deja n Hristos, fiindc, n El este deja prezent ceea ce se afl dincolo de orice progres, este
stadiul final care exist ca sacrament. Deci, sperana cretin i credina nu se pot identifica pur
i simplu cu progresul. Deosebirea este capital. Am spus c importana ideii de noutate
caracterizeaz cretinismul. Dar vedem acum c o dat cu Hristos a venit evenimentul definitiv.
Deci, ntr-un sens, toat noutatea este dat n El. O alt caracteristic a viziunii cretine asupra
istoriei este c evenimentul central nu se afl la origine, ca n elenism, i nici n final, ca n
evoluionism, ci n centru, p. 16).
THEOLOGIA PONTICA

72
componente indispensabile tradiiei ortodoxe, n sensul cel mai apropiat de gndirea
patristic.
n era patristic i, de asemenea, n cea postpatristic pn la nceputul
secolului al XX-lea, nu a existat o interpretare teologic i filosofic sistematic a
eshatologiei n Biserica Rsritean. n pofida aceasta, contiina eshatologic
domnete n ortodoxie, att n Biseric (n serviciul divin i mai ales n monahism), ct
i n lumea (ambiant) laic.
Serviciul divin deine un rol special n Biserica Rsritean. Dogma i
euharistia se condiioneaz una pe cealalt. Dogma este expresia literal a
evenimentului euharistic, i serviciul divin este locul de trire a ntregului enun
confesional. Crezul ncepe cu creaia i se termin cu credina n nvierea morilor.
Cnd se caut premizele dogmatice ale Bisericii Rsritene (Ortodoxe), trebuie a le
cuta n practica liturgic. Serviciul divin ortodox este puternic influenat de
eshatologie. Aceast accentuare eshatologic apare evident n dumnezeiasca
liturghie ortodox. Prin desfurarea liturghiei se scoate n relief victoria asupra
morii, aceasta desfurndu-se dinspre trecutul istoriei spre viitorul promis.
Pneumatologia i hristologia se condiioneaz una pe cealalt n ecleziologia
euharistic a ortodoxiei, pneumatologia avnd primatul fa de hristologie. Gnditorul
ortodox grec I. Zizioulas rezum situaia aceasta n felul urmtor: Ecleziologia, n
tradiia ortodox, este mereu determinat prin serviciul divin i, n particular, prin
euharistie. Pentru aceast raiune, cele dou aspecte ale pneumatologiei, a cunoate
eshatonul i comunitatea, determin ecleziologia ortodox n ansablul su. Eshatologia
i comunitatea sunt elemente constitutive i fundamentale ale priceperii ortodoxe
privind euharistia.
5
i mai departe completeaz: Euharistia este, dup nelegerea
ortodox, un proces eshatologic.
6
n acest sens, primatul acordat prin ortodoxie
pneumatologiei antreneaz accentuarea eshatologic n practica eclezial ca n teologia
sistematic a Bisericii Ortodoxe.
O alt surs a contiinei eshatologice a Bisericii Rsritene este monahismul.
F.Heiler considera c: Biserica din Orient este patria monahismului cretin.
7

Monahismul ortodox este n ntregime legat de eshatologie. Numeroi filosofi
rsriteni i teologi ortodoci subliniaz caracterul eshatologic al monahismului
Bisericii Cretine din Orient (de rit ortodox). n primul rnd, monahismul este cuprins
ca o continuitate a instituiei profetice vechi testamentare i martiriului Bisericii
primelor secole. Instituia profetic a Vechiului Testament are o tendin apocaliptic i
arat sensul istoriei. Situaia istoric este la fiecare moment surmontat prin predica
profeilor. Profetul se ine n mijlocul istoriei, el artnd depirea meta-istoric, i nu
a-istoric, a desfurrii evenimentelor din societatea uman. Martiriul n Biserica
Cretin de la nceputuri arat aceeai depire i funcia sa este reluat prin viaa
monahal n Biserica Statului Bizantin. n al doilea rnd, monahismul este un semn al
mpriei lui Dumnezeu. Mai mult, tendina teocratic a statului cretin, care accept
i ofer binevoina vieii monahale, atest c mpria (etern) a lui Dumnezeu se
gsete n viitor. Depirea eshatologic a istoriei nu semnific negarea istoriei, ci
relev sensul just i autentic al istoriei care se gsete n afar de ea, n eshaton (eon sau
venicie). Eshatonul nu este contrar timpului, ci este vrful su. Monahul nu

5
I. Zizioulas, Being as Communion, Londres, Darton-Todd, 1985, p. 131.
6
Ibidem, p. 138.
7
F. Heiler, Die Ostkirchen, Munich Reinhardt, 1971, p. 253.
THEOLOGIA PONTICA

73
funcioneaz n centrul istoriei, altfel zis, n aezarea cretinilor sau n biserica de stat,
ci triete amploarea evenimentului istoric n mijlocul deertului. Prin aceast
modalitate statul cretin este salvat. Monahismul, orientat eshatologic, este aezat, de
fapt, n partea central a Bisericii Cretine Rsritene aprnd-o de secularizare.
Elementul eshatologic al pietii populare n Biserica Ortodox triete graie
monahismului i serviciului liturgic permanent. Eshatologia este rspunsul cretin la
ntrebarea theodiceei. Istoria este plin de suferin i viaa simplului cretin ca cea a
poporului cretin, este o istorie a patimilor. Depirea eshatologic a suferinei istorice
este o justificare meta-istoric. Eshatologia nu implic o poziie a-istoric a
antiistoricului, ci ea este un dat n sensul meta-istoric al suferinei istorice.
Interpretarea critic a istoriei, n vederea sensului su i, simultan, depirea dialectic
a istoriei ptimirii sunt dou componente ale eshatologiei n priceperea ortodoxiei.
Situaia istoric a popoarelor ortodoxe n timpurile moderne pn la sfritul
veacului al XIX-lea implic susinerea contiinei eshatologice. Serviciul divin i
monahismul sunt dou curente ale eshatologiei la popoarele ortodoxe care au suferit
grav n epoca dominaiilor strine. Dup cderea Constantinopolului, aprea, cu o
mare popularitate, n aria lingvistic din zona balcanic i, implicit, greac, pretinsa
literatur apocaliptic, o colecie de predici populare. Prbuirea dominaiei
otomane, renaterea statului cretin n Rsrit i victoria definitiv a credinei ortodoxe
constituiau temele principale din aceast literatur de cuvntri religioase, plin de
viziuni profetice i de reprezentri alegorice. Literatura apocaliptic popular arat
existena contiinei eshatologice la cretinii oprimai i atest c aceasta este cu
siguran actuala istorie a suferinelor care ntrete ateptarea eshatologic a
Orientului Cretin. Aceast literatur popular profan merge asemntor cu
eshatologia eclezial, care rmne profund tritoare n liturghia divin i n monahism.
Eshatologia are aceeai valoare i n cadrul ortodoxiei ruse, dar cu alte
nclinaii sociale. Apocalipticul, eshatologicul i mesianicul sunt elemente constitutive
ale mentalitii ruse. N. Berdiaev a caracterizat mentalitatea rus ntr-un mod apropiat:
Ruii nu cedeaz niciodat la credina lor ortodox, ei sunt ortodoci eretici,
apocaliptici i nihiliti.
Primele eseuri filosofice sistematice, prin care se ncearc s se interpreteze
eshatologia ortodox, au aprut abia n anii din perioada interbelic. Imigranii rui
stabilii n Occident combinau gndirea istoric a micrii slavofile cu eshatologia
ortodox a Bisericii Rsritene. Cunoaterea contextului istoric i a exilului n Europa
Occidental au facilitat celor care mprteau filosofia slavofil i triau teologia
ortodox s ajung la sistematizarea eshatologiei Bisericii Rsritene n timpurile
moderne. n acest sens, ncercm a preznta succint trei puncte de legtur cu cele
afirmate mai sus:
(a) N. Berdiaev i a sa metafizic eshatologic;
(b) G. Florovsky i a sa teologie eshatologic;
(c) consecinele gndirii celor doi amintii i cei care au urmat, din care
amintim pe S.Bulgakov, N. Lossky, P. Evdokimov, O. Clment, J. Meyendorff, A.
Schmemann.
(a) O poziie special revine lui N. Berdiaev care este fondatorul unei
metafizici eshatologice.
8
Acesta nsui accentueaz caracteristica operei sale afirmnd:

8
N. Berdiaeff, Les Sources et le Sens du Communisme russe, Gallimard, Paris, 1951, p.11.
THEOLOGIA PONTICA

74
Ceea ce mi-a caracterizat gndirea mea este bazat pe eshatologie. n Rusia, N.
Berdiaev scrie cartea Sensul istoriei. Eseu al unei filosofii a destinului uman (1923) i n exil,
dou alte lucrri pe aceeai tem: Un nou Ev Mediu (1924) i Eseu de metafizic
eshatologic. Actul creator i obiectivitatea (1946).
9
Punctul de plecare al gndirii sale este
actuala criz istoric: Este o banalitate de a proclama c noi traversm o criz istoric,
c noi asistm la sfritul unei epoci i la nceputul unei ere noi care nu are nc un
nume.
10
Criza istoric este exprimat de N. Berdiaev prin termeni apocaliptici i
eshatologici. Apocalipsa este un rspuns la tragedia istoriei. Dar n ce const tragedia
istoriei? N. Berdiaev rspunde astfel: Existena omului n lume este o existen
istoric - existena aceasta este a istoriei i cea de aici este n conflict tragic ntre
personal, pe de o parte, supranatural i antipersonal, pe de alta parte... ea las
persoana a aciona i permite la cel care este individual de a se ridica, dar ea se arat
nemiloas n faa unuia i nvinge pe altul. Istoria are un sens care i este inerent, i
recunotiina din acest fapt aparine cretinismului; dar istoria este n acelai timp
falimentul omului, falimentul culturii, prbuirea tuturor proiectelor umane, ea nu
realizeaz ceea ce omul i propune...Istoria are, n sfrit, mereu opera pentru ceea ce
este general i universal i nu pentru ceea ce este particular i individual...Omul a fost
mereu zdrobit prin istorie care decide destinul su, dar destinul omului n-a interesat
niciodat istoria. Incomensurabilitatea destinului istoric i destinului individual este o
tragedie fr natere, o tragedie care se deruleaz n interiorul istoriei i care pretinde
c aceasta ia sfrit.
11
Eshatologia rezolv tensiunea ntre persoan i istorie. n acest
sens, N. Berdiaev distinge trei concepii ale timpului:
a) timpul ciclic, cosmic, al naturii;
b) timpul liniar, istoric;
c) timpul existenial, personal al omului.
Din aceste forme temporale N. Berdiaev nu o accept dect pe ultima, aa zisa
form existenial, el respingnd timpul ciclic al naturii ca i timpul liniar al istoriei,
pentru c i unul i cellalt in de necesitate. Libertatea nu poate s se gseasc dect n
acest timp personal. Pe de o parte, timpul ciclic este copleit spre trecut, iar timpul
liniar este orientat spre viitor. i o form temporal i cealalt neglijeaz prezentul.
12

Veritabila eshatologie nu are a face cu viitorul, ci doar cu prezentul, i n particular cu
prezentul etern al persoanei umane. Astfel afirm i argumenteaz, n acest context, N.
Berdiaev: Viaa etern poate deja s se stabileasc n timp - deci viaa etern nu este
viaa viitoare, ci viaa prezentului, viaa n profunzimea instantului, unde se efectueaz
precis ruptura cu timpul.
13
i n continuare, detaliaz: n viitor, n definitiv,
eternitatea nu se va instaura niciodat, dect atunci cnd ea are n ea un trist infinit. i
acesta nu este dect infernul pe care noi putem s-l considerm sub acest aspect.

9
N. Berdiaeff, Le Destin de l'homme dans le monde actuel, Librairie Stock, /Paris/, f.a.; De
la destinction de lhomme, /Paris/, 1935; Un nouveau Moyen Age, Plon, Paris,1927; Essai de
mtaphysique eschatologique, Aubier, Paris, 1946; Le sens de l'histoire, Gallimard, Paris, 1951; Essai
d'autobiographie spirituelle, Buchet-Chatel, Paris, 1958; De l'esclavage et de la libert de l'homme,
Aubier, Paris, 1963.
10
N. Berdiaeff, Le Destin de l'homme dans le monde actuel, p. 8.
11
Ibidem, pp. 8-9.
12
N. Berdiaeff, De l'esclavage..., pp. 285-300.
13
N. Berdiaeff, De la destination de l'homme, pp. 338-339.
THEOLOGIA PONTICA

75
Eternitatea i viaa etern nu pot s stabileasc n viitor, ci n instantul etern.
14

Observaiile scoase n eviden din lucrrile lui N. Berdiaev ne arat c acesta
depreciaz istoria. Dar aceasta nu este o prere definitiv. Filosoful rus doar vizeaz, el
este ntr-o poziie echilibrat n ceea ce privete persoana uman i timpul. N.
Berdiaev critic dou poziii extreme: persoana a-istoric i istoria impersonal, i l
tenteaz ajutorul eshatologic, pentru a domina cele dou elemente. Persoana istoric
conduce la individualism i istoria impersonal, antrennd totalitarismul ca o
consecin. Singura legatur a eshatologiei cu personalismul poate salva istoria i
omul. Cu siguran putem afla n aceste opere o apreciere pozitiv a istoriei, n
particular, n co-relaie cu cretinismul. Cretinismul este profund istoric, el este
revelaia lui Dumnezeu n istorie. Dumnezeu intervine n istorie i d un sens micrii
sale. Meta-istoria face ruperea n istorie, i tot ceea ce se afl semnificativ n istorie se
ataeaz acestei ruperi a meta-istoriei. Dar meta-istoria este inseparabil de istorie i se
relev. Mai mult, afirm N. Berdiaev, istoria este loc de ntlnire a lui Dumnezeu cu
omul i arena din lupta lor dialogal.
(b) n gndirea ortodox rus a veacului nostru, G. Florovsky
15
are un rol
particular nu numai din cauza studiilor sale patristice, ci de asemenea graie orientrii
eshatologice care marcheaz opera sa. Meritul particular al lui G. Florovsky const n
accentul pus asupra eshatologiei i fundamentul patristic al operei sale. Nici un alt
gnditor ortodox rus n-a muncit att de mult i de bine n domeniul eshatologiei
patristice ca G. Florovsky. Remarcile sale majore din lucrrile sale cu caracter
eshatologic se pot rezuma prin aspectele urmtoare:
(1) G. Florovsky leag n ntregime istoria de persoan. Dominatorul comun al
celor dou este libertatea. Conceptul fundamental i caracteristic istoriei este precis cel
al persoanei. Natura este domeniul genericului i al istoriei acelei fiine care nu este n
mod simplu particular i specific, ci personal cu siguran. Dac N. Berdiaev
admite o plauzibil tensiune ntre persoan i istorie, Florovsky leag cele doua
concepte.
(2) G. Florovsky dezvolt eshatologia mprtind tradiia Prinilor greci ai
Bisericii Rsritene. Din studiile sale patristice rezult poziia central a eshatologiei n
edificiul ntregii teologii i filosofii cretine. Teologia cretin poate s se construiasc
ca o teologie a istoriei... Credina cretin rspunde evenimentelor cretine, nu
ideilor sale. Crezul este o mrturie istoric... Biblia i Crezul sunt axe ale viitorului.
16

Eshatologia nu este o parte particular a teologiei cretine sistematice, ci baza sa,
principiul director i inspirator, sau climatul unde se spal gndirea cretin n
ansamblul su. Cretinismul este eshatologic prin esena sa i Biserica Cretin este o
comunitate eshatologic...
17
Perspectiva cretin este esenial eshatologic.
(3) Dup G. Florovsky, eshatologia constituie nu numai identitatea credinei cretine n
faa altor religii, ci ea este, de asemenea, linia de frontier ntre gndirea patristic i
gndirea filosofic greac. Viziunea biblico-patristic a lumii este eshatologic printr-o
concepie liniar a timpului, pe cnd gndirea greac este marcat prin conceptul de
cosmos, de natur i de concepia sa a timpului ciclic. n gndirea greac timpul nu

14
Ibidem, p. 340.
15
G. Florovsky, Collected Works, 6 vol., Publishing House, Belmont Mass Nordland,
1972-1977.
16
G. Florovsky, Collected Work, vol. III, pp. 244-245.
17
Ibidem, vol. IV, p.63.
THEOLOGIA PONTICA

76
avea loc pentru o eshatologie. Filosofia greac avea mai mult de a face cu primele
cauze, dect cu ultimele lucruri.
18
El se afl pentru istorie n aceast schem (n aa
zisa viziune filosofic a lumii).
19
Mai explicit, negarea radical a concepiei ciclice nu
era posibil dect n contextul unei doctrine a creaiei coerente. Eshatologia cretin
este legat printr-o manier indisolubil de o doctrin adecvat, de doctrina creaiei.
20

(c) Ansamblul teologiei ortodoxe ruse, din secolul XX, evolueaz n interiorul
problematicii eshatologice, astfel ea fusese elaborat filosofic prin N. Berdiaev i
teologic prin G. FLorovsky. n continuare, ncercm s schim contribuia n domeniul
eshatologic a altor teologi i filosofi ai curentului rus, att al generaiei mai vechi
(Bulgakov, Lossky, Evdokimov), ct i al generaiei mai recente (Meyendorff,
Schmemann, Clment).
S. Bulgakov napoiaz caracterul eshatologic conceptului cretin al revelaiei i
l raporteaz chestiunilor actuale ale cretinismului. Istoria este dup esena sa
Apocalipsa- revelaia lui Dumnezeu prin tumultul evenimentelor. Pentru fiecare
fiin uman, aceasta este propria sa via, care este o astfel de revelaie i n aceeai
manier, fiecare epoc ascunde propria sa dezvluire. Istoria ne cheam la o
comprehensiune profetic i cretinii trebuie s rspund la aceast chemare prin
intuiiile profetice i prin cutezan.
21
Biserica Cretin trebuie s ia n serios
responsabilitatea pentru viaa social i prin aceasta s demonstreze funcia sa
profetic n domeniul social. S. Bulgakov arat c adevraii cretini trebuie s fac fa
secularizrii crescnde a vieii, la noua ecluziune a pgnismului, n forma sa cea mai
crescnd i cea mai ireligioas.
22

Vladimir Lossky subliniaz dimensiunea eshatologic a cunotinei apofatice
despre Dumnezeu. Eshatologia i apofatismul se condiioneaz reciproc. Cunoaterea
are cteva obiective prin a vedea n viitor, apofatismul nefiind o simpl ieire din
teologia negativ, ci const n rezerva privirii lui Dumnezeu. Dominatorul comun al
eshatologiei i apofatismului este cu siguran perspectiva: pentru c Dumnezeu este
n viitor i c viitorul nu este niciodat nchis, ci rmne deschis i necunoscut, iar
cunotina noastr despre Dumnezeu este constant apofatic, discret i deschis.
Faptul acesta este nfiat n lucrarea lui Vladimir Lossky Essai sur la thologie mistique
de l'Eglise d'Orient,
23
care ncepe cu apofatismul i sfrete cu eshatologia. n acest
sens, n culegerea sa de studii n limba englez Orthodox Theology: An Introduction, V.
Lossky scrie aceste observaii: Cunoaterea ca o contemplare este un exod n faa
viitorului, o viziune din ceea ce se gsete dincolo de istorie, din care se umple istoria,
o protecie eshatologic n instan. Cunoaterea este eshatologic, o desfurare a
linitei care, dup Sfntul Isaac Sirul, va constitui limbajul lumii in viitor.
24

Paul Evdokimov, n cartea sa celebr L'Orthodoxie,
25
consacr eshatologiei un
ntreg capitol i face foarte interesante remarci care se raporteaz la identitatea
eshatologic a Bisericii Rsritene. Dup acesta, Occidentul cretin a devenit prea

18
Ibidem, p. 69.
19
Ibidem, p. 70.
20
Ibidem, p. 71.
21
S. Boulgakov, Dialog zwischen Gott und Mensch, Edel, Marburg, 1961, p. 45.
22
Ibidem, p. 46.
23
V. Lossky, Essai sur la thologie mystique de l'Eglise d'Orient, Aubier, Paris, 1944.
24
Ibidem, p.14, 31.
25
Paul Evdokimov, L'Orthodoxie, Paris, f.a., pp. 303-346.
THEOLOGIA PONTICA

77
istoric i Orientul cretin prea eshatologic.
26
n acest sens, arat c Eshatologia fr
istorie (tentaia oriental) sau istoria fr eshatologie (tentaia occidental) produce,
prin disperare, hiper-eshatologia (tentaia protestant).
27

n studiul su Saint Grgoire Palamas et la mystique orthodoxe, John Meyendorff
atest sursa eshatologic a misticii Bisericii Ortodoxe, subliniind caracterul profetic al
monahismului ortodox i artnd dimensiunea eshatologic a gndirii patristice la
Grigore Palama. El arat c: Palama devine promotorul unei concepii a istoriei care
se opune nc o dat elenismului pgn i face o renovare a spiritului biblic.
28

Cretinul nu caut, efectiv, s se elibereze de istorie, el nu caut spiritualizarea
(scparea de trupul material), dar el cunoate nceputul i sensul istoriei...Aceast
perspectiv eshatologic a gndirii palamite este necesar pentru a cuprinde fondul
teologiei.
29
John Meyendorff, astfel, accentueaz faptul c dup Grigore Palama,
sfinenia este de natur profetic, i adaug n acest sens: Sfinenia i manifestrile
sale constituie n mod esenial o anticipare a mpriei care o s vin.
30

Alexander Schmemann nfptuiete o oper care red concis rezumatul
tradiiei eshatologice a Bisericii Ortodoxe. n ceea ce privete problematica eshatologic
el arat: Credina cretin este esenial eshatologic. n acest sens, el se bizuie pe
eshatologie pentru a distinge Orientul cretin de Occidentul cretin i finalizeaz,
artnd i accentund, c secularizarea modern reprezint lipsa de grij profund fa
de aspectul eshatologic al Bisericii Occidentale.
31

Olivier Clment consacr eshatologiei ortodoxe una din primele sale cri pe
care le scrie Transfigurer le temps. Notes sur le temps a la lumire de la tradition orthodoxe.
32

n aceast lucrare el ntreprinde o cercetare patristic, biblic i sistematic a
eshatologiei ortodoxe. Rezultatele din cercetrile sale se prezint n modul urmtor:
(1) Eternitatea tritoare a lui Dumnezeu nu se definete contra timpului.
(2) Timpul este o creatur, deci el este bun i el are un sens, ca tot ceea ce este
din Voina Creatorului.
(3) Valoarea timpului este inseparabil legat de revelaia persoanei i a dragostei.
(4) n Imparaia lui Dumnezeu, timpul este desemnat dispariiei, el
transfigurndu-se.
33
Rezultatul final se anun a fi: Singur eshatologia constituie
timpul veritabil al oamenilor n istoria autentic, istoria fiind apocaliptic.
34

n cursul anilor aizeci, filosofia i teologia greac modern a ndreptat atenia
asupra vastei i dificilei problematici eshatologice. Ocazia a fost dat de tendina
eshatologic a gndirii ruse, nainte i dup cel de-al doilea rzboi mondial, precum,
de asemenea, contactul marilor filosofi i teologi greci cu nvturile eshatologiei
occidentale. Se poate constata pe trei planuri evoluia noii eshatologii greceti. n

26
Ibidem, p. 304.
27
Ibidem, p. 322.
28
Jean Meyendorff, S. Grgoire Palamas et la mystique orthodoxe, Edition du Seuil, 1959,
Paris, p. 118.
29
Ibidem, p. 120.
30
Ibidem, p. 162.
31
A. Schmemann, Church, World, Mission, St. Vladimir's, Seminary Press, New York, f.a.
32
O. Clment, Transfigurer le temps. Notes sur le temps a la lumire de la tradition orthodoxe,
Delachaux et Nistl, Neuchatel, 1959.
33
Ibidem, p. 52.
34
Ibidem, p. 130.
THEOLOGIA PONTICA

78
primul rnd, avem n vedere n domeniul teologiei biblice iniiativa eshatologic a lui
Savas Agurides. Apoi, n al doilea rnd, opera lui Ioan Zizulas n teologia patristic,
autorul ntorcnu-se la tradiia eshatologic a Prinilor i Scriitorilor greci ai Bisericii
Rsritene. n al treilea rnd, se evideniaz n teologia sistematic Nikos Nissiotis,
care ofer o concepie global i articulat eshatologiei biblice i patristice i, totodat,
generaia mai tnr de gnditori ortodoci.
Iniiatorul eshatologiei n noua teologie greac rmne Savas Agurides,
35
care
pentru prima oar introduce expresia problematica eshatologic n teologia biblic
greac contemporan. El public o serie de lucrri i studii despre eshatologia iudaic i
cea a Bisericii Cretine primare. Tot el prezint eshatologia ca tem pentru congresele
studiilor teologice din anii aizeci i pune generaia teologic mai tnr n faa acestei
tematici de lucru aproape necunoscute. Acest autor ia, astfel, iniiativa traducerii n greaca
modern a adevratelor studii clasice referitoare la eshatologie. Tot el este cel care a trasat
frontierele ntre fundamentele biblice ale cretinismului i gndirea greac.
n teologia patristic, Ioan Ziziulas
36
lucreaz intens n cadrul cercetarilor
teologice i se orienteaz spre eshatologia Sfinilor Prini de limb greac ai Bisericii
Rsritene. Dup el eshatologia i personalismul constituie ansamblul celor dou
fundamente ale patristicii ortodoxe; persoana i timpul se condiioneaz unul pe
cellalt. Eshatonul (intrarea n eon) este depirea timpului, dar nu contrariul su, este
viaa cretin autentic, n particular euharistia din viaa cretinului veritabil, viaa
acestuia fiind constant axat spre viitor. Insistena asupra pneumatologiei este la
avizul su o legtur cu hristologia, i n ecleziologia sa se tinde spre o sintez ntre
pneumatologie i hristologie, altfel spus ntre harismatic i instituional, ntre meta-
istoric i istoric. Referitor la bazele eshatologiei, el distinge viziunea patristic asupra
lumii de cea a gndirii eleniste, subliniind continuarea eshatologiei biblice n gndirea
patristic i, n final, el arat c diferena dintre Biserica Rsritean (Ortodox) i cea
din Occident const n evoluia diferit a eshatologiei. Astfel, vestul tinde mai mult
asupra istoriei, pe cnd estul spre viaa eshatologic. n teologia sistematic, Nikos
Nissiotis ntreprinde un eseu referitor la legtura ntre rezultatele biblice i cele
patristice. Punctul su de plecare este doctrina Sfintei Treimi i pneumatologia. Asupra
acestor studii el vine cu eshatologia i subliniaz importana istoriei i orintarea
teologiei euharistice spre viitor, afirmnd: Tema teologiei i antropologiei, care este
scris ntre nlare i Parousie, este modul venirii Sale, la care este deja prezent n
Sfntul Duh. n acest sens, istoria trece n eshatologie i eshatologia n istorie...Omul nu
este niciodat singur. El trebuie s fie determinat prin cel care vine la El i care triete
n El, prin darurile lui Sfntului Duh-Dumnezeu.
37
Cu ajutorul eshatologiei, el vine a

35
S. Agourides, L'Eschatologie juive au temps du Nouveau Testament, n Theologia, 27,
1956, pp. 61-81, 240-260, 390-411; Temps et ternit, Pournaras, Thessalonique, 1964; art.
Eschatologie n Encyclopdie religieuse et thique, 5, 1964, pp. 934-943; Dieu et l'histoire d'aprs
l'Ecriture Sainte, n Ekklesia, no 4, 1966, pp. 135-141; Vues eschatologiques contemporaines, n
Symposium chrtien, no 2, 1968, pp. 111-118; Dieu et l'histoire d'aprs la tradition orthodoxe,
Thessalonique, 1966.
36
J. Zizioulas, Il mutamento di collocazione della prospettiva escatologica, n Critia nesimo
nella Storia, no 5, 1984, p. 119-130; Dplacement de la perspective eschatologique, n La
Chrtient en dbat, Edition du Cerf, Paris, 1984, pp. 89-100; Being as Communion, Darton-
Longman-Todd, London, 1985.
37
Cf. Apocalipsa 1, 8; N. Nissiotis, Die Theologie der Ostkirche..., p. 60.
THEOLOGIA PONTICA

79
elabora o ecleziologie pneumatologic cu dou idei de fond. n primul rnd, Biserica
Cretin aprea ca o realitate istoric prin care vrsta Sfntului Duh se imprim n
istorie. n al doilea rnd, Biserica lui Hristos nu este nici o sfnt instituie, nici o
simpl asociaie de credincioi, ci mai mult ea este prima realitate a istoriei, axa sa i
centrul su. Baza teologiei n domeniul eshatologic sau al pneumatologiei rmne
euharistia, de care autorul grec scrie: Ortodoxia este axat credinei istoriei i
eshatologiei. n liturghie, accentul se pune asupra eshatologiei.
38

Filosofii i teologii generaiei mai tinere au poziii diferite, n raport cu
eshatologia. Christos Yannaras,
39
de pild, accept poziia central a eshatologiei n
teologie, el fiind foarte rezervat n ceea ce privete relaia ntre persoan i istorie.
Dup el, n teologie, eshatologia vine dup personalism. Nikos Matsukas,
40
ia drumul
invers, el ofer n dogmatica sa primordialitatea eshatologiei i centreaz accentul
asupra dimensiunii istoriei. Un semn suplimentar, de o importan deosebit asupra
eshatologiei, n filosofia i teologia ortodoxa contemporan l-a oferit faptul c
eshatologia a fost aleas ca tem la Congresul mondial al teologiei ortodoxe, care a
avut loc n Statele Unite ale Americii, n anul 1987.
Un loc aparte n teologia i filosofia romneasc, dar i deosebit n gndirea
ortodox pe plan internaional, la acest sfrit de secol XX l-a avut Dumitru Stniloae.
41

Viaa sa a parcurs aproape ntreg secolul XX, dar i opera celebrului gnditor ortodox a
fost la fel de rodnic i de profund. Temele operei sale acoper i relev cu mare
acuratee cele mai variate i subtile probleme pe care le ridic, din totdeauna, filosofia
i teologia, avnd n centrul ateniei pe Iisus Hristos-Fiul lui Dumnezeu i pe om -
creatura cea mai iubit de Dumnezeu. Un loc distinct, cruia i s-au rezervat multe
pagini n cadrul lucrrilor sale l ofer eshatologiei, timpului i eternitii, pe care le
consider elemente inseparabile, care constituie, n ansamblu, o triad veritabil, n
evoluia omului, de la naterea sa pn la ntoarcerea la Dumnezeu.
Cert este c eshatologia revendic o poziie predominant n prezentul i n
trecutul gndirii filosofice i teologice rsritene. Se pune, deseori, ntrebarea: care
viitor este cel al eshatologiei n ortodoxie? Eshatologia poate ajuta ortodoxia pentru a
rspunde chestiunilor actuale i presante, i dac da, n ce manier? n loc de exemple,
vom ncerca s menionm trei mari tematici: istoria, natura i societatea.
Occidentul cretin prefer istoria eshatologiei, i Orientul cretin pune accent
asupra eshatologiei mai mult dect asupra istoriei. n unul i n cellalt caz, echilibrul
ntre eshatologie i istorie, ntre timp i eshaton, ntre istorie i meta-istorie, pare s fie
distrus. Problema pe care filosoful sau teologul are dreptul de a o pune se enun

38
Ibidem, pp. 76-77.
39
Chr. Yannaras, Person und Eros, Gottingen, Gottingen, 1982, p. 55.
40
N. Matsoukas, Geschichte und Offenbarung, n Kyrios, no 11, 1971, pp. 206-214.
41
Din lucrrile lui Dumitru Stniloae putem meniona pentru problematica de care ne
preocupam i o abordm doar cteva dintre titlurile mai semnificative: Teologia Dogmatic
Ortodoxa, 3 vol., Editura Institutului Biblic i de Misiune a Bisericii Ortodoxe Romne, Bucureti,
1978; Teologia moral ortodox, vol. III, Spiritualitatea ortodox, Editura Institutului Biblic i de
Misiune a Bisericii Ortodoxe Romne, Bucureti, 1981; Spiritualitate i comuniune n liturghia
ortodox, Editura Mitropolia Olteniei, Craiova, 1986; Iisus Hristos-lumina lumii i ndumnezeirea
omului, Editura Anastasia, Bucureti, 1993; o lucrare demn de consemnat pentru lmuririle care
le ofer ntrebrilor noastre este Sfntul Dionisie Areopagitul. Opere Complete i Scoliile Sfntului
Maxim Mrturisitorul, Colecia crilor de seam, Traducere, introducere i note de Dumitru
Stniloae, Ediie ngrijit de Constana Costea, Editura Paideia, Bucureti, 1996.
THEOLOGIA PONTICA

80
astfel: primatul acordat eshatologiei de Biserica Rsritean (Ortodox) se stabilete
prin consumul istoriei? Cum ortodocii pun n serios fiecare situaie istoric
particular? Dispoziia spre eshatologie este oare cauza pasivitii ortodocilor fa de
problemele actuale? Occidentul ofer acestor chestiuni un rspuns negativ. Marele
accent pus pe eshatologie ascunde n Biserica de Rsrit (Ortodox) lupta cu
monofizismul, la fel cu parialitatea pe care o motenise Biserica Occidental pentru
istorie. Eshatologia nu poate conduce la pasivitate, ci ea trebuie s restituie pe ct este
posibil un angajament realist i critic al cretinilor n situaiile istorice particulare.
Prezentul nu este determinat unilateral prin trecut, ci este mai mult caracterizat dintr-o
poziie critic plecnd de la viitor. n acest sens, Sfntul Maxim Mrturisitorul ofer
argumentele cele mai plauzibile i viabile: Lucrurile Vechiului (Testament) sunt
umbre, astfel c lucrurile Noului Testament sunt imagini, i lucrurile viitoare vor
constitui adevrul.
42
Aceast splendid mrturisire semnific o concepie a adevrului
plecnd de la viitor, constituind, n acest sens, o ontologie eshatologic care rspunde
revelaiei iudeo-biblice i nu viziunii lumii greceti. Dac gndirea ortodox rmne
realmente fidel premizelor sale biblice i patristice, ea poate i trebuie s domine
parialitatea poziiei sale, pn acolo unde se axeaz eshatologia sa, fapt care va atrage
dup sine poziia critic fa de situaia istoric prezent.
Ortodoxia cuprinde natura (physis) ca i creaia (ktisis) cu propria sa dinamic,
evoluie i orientare eshatologic. Chestiunea se poate enuna astfel: ce relaie real
exist ntre istoricitatea naturii i eshatologia creaiei? Ce contribuie poate oferi
eshatologia ortodox dialogului actual ntre tiinele naturii i credin? Cum se
raporteaz doctrina creaiei (la care ne-am referit pe larg) la problematica filosofiei care
este astazi preocupat de ecologie? n acest context, se pot schia cteva ipoteze. Printre ele,
putem meniona pe aceasta: concepia asupra evoluiei naturii ca istorie se poate constitui
ca fundament pentru un dialog concret i fructuos ntre teologii i filosofii naturii.
Un alt ciclu de chestiuni privesc problematica socio-politic din vremea
actual i, eventual, contribuia pe care ortodoxia poate s o ofere cu ajutorul
eshatologiei sale. Istoria n domeniul socio-politic, trebuie s fie luat n mod serios
prin ortodoxie i ea trebuie, concomitent, depit printr-o manier profetic, critic i
dialectic. Angajamentul socio-politic al ortodoxiei nu poate s fie ntreprins dect cu
criterii de fidelitate legate de propria sa identitate eshatologic. Tradiia eshatologic a
ortodoxiei nu poate justifica indiferena n faa situaiei istorice de astzi. O judecat
obiectiv, critic i profetic (dup textele testamentare) din fiecare situaie socio-
politic este mai mult un imperativ eshatologic. Fidelitatea eshatologiei oblig
gnditorii ortodoci de a lua o poziie evident n chestiunile socio-politice.
Eshatologia nu este o piedic a angajamentului socio-politic, ci dimpotriv ea
reprezint o indispensabil presupoziie.
Dac n perspectiv se poate vorbi de o sarcin presant i urgent a gndirii
ortodoxe, ea const n a urma fidel tradiia eshatologic patristic i neopatristic, iar
nvtura formulat s fie pus n profitul istoriei actuale, filosofiei naturii i n
angajamentele social-politice. Ortodoxia este n msur de a avea un viitor dac ia n
vedere consecinele implicaiilor tradiiei sale milenare, gnditorii ortodoci gndindu-
se i lucrnd n termenii eshatologiei tradiionale, fr a schimba profunda i valoroasa
nvtur a Sfinilor Prini ai Bisericii Rsritene.

42
Sfntul Maxim Mrturisitorul, Schol. in eccl. hier. 3, 3, 2 n P.G. 4, 137 D.



REGULA FIDEI I DECONSTRUCIA NVTURII DE CREDIN.
SIMBOLUL NICEO-CONSTANTINOPOLITAN N CONDIIA
POSTMODERNISMULUI

Drd. Ioan DURA
duraioan@yahoo.com
Facultatea de Teologie Ortodox Dumitru Stniloae
Universitatea Al. I. Cuza Iai

Introducere
nvtura cretin nu este o invenie, o speculaie, a crei formulare oficial s
poat fi pus sub spectrul deconstruciei filosofice. Crezul cretin este expresia a ceea
ce Biserica a predat nc de la formarea ei n formula baptismal i, implicit, n
mrturisirea pe care trebuiau s o fac catehumenii nainte de actul Botezului. Credina
are un criteriu bine stabilit, structurat pe Revelaie. Credem nu n ceva ce mintea
uman a elaborat n decursul timpului, ca produs al inveniei raiunii n cadrul
imaginativ al cunoaterii, ci credem n ceea ce cuprinde Revelaia, a crei deplintate se
realizeaz n Iisus Hristos, Logosul Creator i Mntuitor. Coninutul credinei autentice
cretine a fcut constant recurs la ecuaia normativ a regulei de credin: pstrm ceea
ce am primit prin predica Bisericii i ne constituim baza credinei pe ceea ce i-a nvat
Mntuitorul Iisus Hristos pe Sfinii Apostoli, care la rndul lor au transmis acest
coninut episcopilor pe criteriul succesiunii apostolice.
Unicitatea credinei cretine, particularitatea axiologic a nvturii cretine nu
este obiectul unui exerciiu de reconsiderare, reinterpretare sau deconstrucie ntruct
formularea ei ine de obiectul Revelaiei. Coninutul nvturii cretine - concentrat n
Simbolul niceo-constantinopolitan - nu ine de exerciiul formulrii n tiparul unui
limbaj discursiv n forma unor seturi doctrinare abstracte i filosofice, ci i gsete
relevana n trirea, n experiena comuniunii cu Dumnezeu; de aceea, cnd se vorbete
de regula fidei se vorbete de mrturisirea de credin fcut la botez.

1. Regula fidei - factor normativ al dreptei credine
Regula credinei (lat. regula fidei) definete continuitatea transmiterii tradiiei
apostolice prin succesiunea ierarhic, ct i factorul normativ de judecat a adevratei
credine confruntat cu dezvoltri doctrinale personale din partea unor scriitori cretini
i cu gnosticismul primelor secole
1
. Nu n ultimul rnd, regula fidei devine - aa cum

1
Vezi Paul M. Blowers, The Regula Fidei in the Narrative Character of Early Christian
Faith, n Pro Ecclesia 6 (1997), pp. 199-228; Paul L. Gavrilyuk, Two Interlocking Components of
the Canonical Heritage, n William James Abraham, Jason E. Vickers, Natalie B. Van Kirk (Eds.)
Canonical Theism. A Proposal for Theology and the Church, Wm. Eerdmans Publishing Co., 2008, pp.
27-43; Robert W. Wall, Reading the Bible from within Our Traditions: The Rule of Faith in
Theological Hermeneutics, n Between Two Horizons: Spanning New Testament Studies and
Systematic Theology, Joel B. Green and Max Turner (Eds.), Wm. Eerdmans Publishing Co., 2000,
pp. 88-108; C. G. Gonzlez, The Rule of Faith: The Early Church`s Source of Unity and
Diversity, n Many Voices, One God, W. Brueggemann and G. W. Stroup (Eds.), Westminster
John Knox, Louisville, 1998, pp. 95-107.
THEOLOGIA PONTICA

82
subliniaz Pr. Georges Florovsky
2
- elementul de control, catalizator n exegeza biblic.
Textul scripturistic trebuie s fie interpretat n conformitate cu semnificaia lui, care reiese
din regula fidei.
Acest factor normativ este ncadrat n ndemnul pe care Sfntul Apostol Pavel
l adreseaz cretinilor n Epistola ctre Romani 12,6: Dar avem felurite daruri, dup
harul ce ni s-a dat. Dac avem proorocie, s proorocim dup msura credinei (
). Aceast construcie se refer, conform lui Fitzmyer Iosif
3
, la una dintre
trei posibile idei: corpul de nvturi cretine, credina personal i rspunsul la harul
lui Dumnezeu sau la tipul credinei care poate muta i munii.
Regula credinei este numele dat ultimei autoriti sau norme n credina
religioas. Cuvntul regula, dreptar apare n Epistola ctre Galateni 6,16: i ci
vor umbla dup dreptarul () acesta... i I Timotei 1,13: ine dreptarul cuvintelor
sntoase pe care le-ai primit de la mine. Sfntul Apostol Pavel folosete aici acest cuvnt
pentru a sugera criteriul fundamental al adevratei credine: credina consecvent n
nvtura predat de Mntuitorul Iisus Hristos Apostolilor i acetia, la rndul lor, au
predat-o Bisericii.
n primele secole, Scriitorii bisericeti - ndeosebi apologeii - i Sfinii Prini
au fcut constant recurs la criteriul normativ al regulei fidei, prin fundamentarea
nvturii de credin pe baza Sfintei Scripturi, n estomparea denaturrilor doctrinare
avansate de eretici i gnostici. n aceast ordine de idei, Tertulian valorific aceast
norm n stabilirea autenticitii nvturii i a credinei cretine
4
, amintindu-o de opt
ori n toate crile sale i de trei ori n Despre prescripia contra ereticilor. El ofer o
serie de prescripii vis-a-vis de nvturile cretine n pstrarea i transmiterea lor
conform autenticitii: Chiar dac trebuie s cercetam, acum i ntotdeauna, totui rmne
ntrebarea: unde trebuie s facem cercetrile? La eretici, unde toate sunt strine i potrivnice
credinei noastre i de care n-avem voie a ne apropia? (...) Numai la noi, printre ai notri i
pentru cele ce sunt ale noastre s cercetm, i aceasta numai ntruct se poate discuta ceva fr
s fie atinse principiile credinei
5
.
n gndirea tertulian, cuvntul regul (dreptar) accentueaz caracterul
normativ autoritativ al credinei, care vine de la Hristos prin Sfinii Apostoli: Aceste
principii au fost ntemeiate, dup cum voi dovedi, de nsui Hristos i ntre ai notri nu fac
obiect de disput dect acelea pe care le produc ereziile i care vdesc pe unii a fi eretici
6
; Daca
e drept c adevrul s fie recunoscut de partea noastr, fiindc mergem dup acele principii pe
care Bisericile ni le-au ncredinat dup ce le-au primit i ele de la Hristos, iar Hristos de la
Dumnezeu, atunci este dreapta regul pe care am hotrt-o: c nu trebuie adic s ngduim
ereticilor a ne chema la lupt pe temeiul Scripturilor, fiindc le dovedim i fr Scripturi c n-
au nimic a face cu Scripturile
7
.

2
Pr. Georges Florovsky, Biblie, Biseric, Tradiie. O viziune ortodox, Traducere i prefa
de Radu Teodorescu, Editura Rentregirea, Alba Iulia, 2006, p. 149.
3
Iosif Fitzmyer, Romans: A New Translation with Introduction and Commentary. The Anchor
Bible, Vol. 33, Doubleday, New York, 1992, pp. 647-648.
4
L. Wm. Countryman, Tertullian and the Regula Fidei, in Second Century 2 (1982), p.
214.
5
Tertulian, Despre prescipia contra ereticilor (De praescriptione haereticorum), XII, 1,
Traducere de N. Chiescu, n Apologei de limb latin, PSB, vol. 3, Editura Institutului Biblic i de
Misiune al Bisericii Ortodoxe Romne, Bucureti, 1981, p. 147.
6
Ibidem, XIII,6, p. 148.
7
Ibidem, XXXVII,1, p. 165.
THEOLOGIA PONTICA

83
Regula fidei se identific cu simbolul baptismal al Bisericii din Cartagina n
vremea lui Tertulian, pe care l rezum la cele ase puncte ale capitolul XIII din Despre
prescriptia contra ereticilor: Exist un singur Dumnezeu, Care nu este altul dect
Ziditorul lumii, Cel ce a fcut toate din nimic, prin Cuvntul Su nscut nainte de toate.
Cuvntul S-a numit Fiul Su; n numele lui Dumnezeu s-a artat patriarhilor n felurite
chipuri, a grit mai apoi fr de ncetare prin prooroci, s-a cobort n sfrit n Fecioara Maria,
prin Duhul lui Dumnezeu Tatl i prin puterea Lui, trup s-a fcut n pntecele ei i, nscndu-
se din ea, a devenit Iisus Hristos. El ne-a propovduit o nou lege i o nou fgduina, a
mpriei cerurilor; a svrit minuni i a nviat a treia zi; s-a nlat la ceruri i ade de-a
dreapta Tatlui. n locul Su a trimis puterea Duhului Sfnt, Care s cluzeasc pe cei ce au
crezut n El; i iari va veni cu slav, ca s ia cu Sine pe sfinii Si, ntru viaa cea venic,
dndu-le lor bucuria fgduinelor cereti, i ca s condamne focului de veci pe cei nelegiuii,
dup nvierea tuturor i dup restabilirea trupului fiecruia
8
. n aceast ordine de idei,
Printele Georges Florovsky subliniaz caracterul apostolic al regulii de credin,
nrdcinat i derivat din predica apostolic: Atunci cnd cretinii vorbeau de regula
credinei ca fiind apostolic, ei nu intenionau efectiv s spun c apostolii s-au ntlnit i au
formulat-o, ceea ce au voit ei s exprime era profunzimea Crezului, pe care fiecare catehumen l
recita naintea botezului su, Crez care ntrupa ntr-o form sumar credina pe care au
nvat-o apostolii i au lsat-o ucenicilor lor spre a fi nvat de ei
9
.
Pentru Sfntul Irineu, citirea Scripturii trebuie condus de regula credinei -
creia i sunt fideli credincioii (i n care sunt iniiai cum puncteaz Pr. Georges
Florovsky) prin ncrctura spiritual baptismal i prin care imaginea primar sau
adevrul Scripturii poate fi identificat i afirmat adecvat. Expresia favorita a
Sfntului Irineu este , regula veritatis (regula adevrului)
10
. Aceasta
regul nu era de fapt nimic mai mult dect mrturia i predica Apostolilor,
i predicatio (sau praeconium) care era depozitat n Biseric i ncredinat ei de apostoli,
pstrat mai apoi cu credincioie i rspndit n toate Bisericile, ntr-o uniformitate deplin,
prin succesiunea unor pstori acreditai
11
.
Nu n ultimul rnd l amintim i pe Sfntul Atanasie cel Mare, care - n replica
arienilor care citau pasaje variate din Scriptura pentru a-i argumenta crezurile lor c
Mntuitorul Iisus Hristos era o creatur a Tatlui - a invocat regula credinei: Noi ns,
urmrind scopul credinei [ ] s cunoatem cele ce le cuget acetia n
chip ru, ca unii ce avem nelegerea cea dreapt
12
. Scopul credinei sau al Scripturii este
tocmai miezul credinei ei, condensat n regula credinei, dup cum a fost susinut de
Biserica i trimis din prini n prini.
nvtura de credin - concentrat n Simbolul niceo-constantinopolitan n
tiparul regulii de credin i expus dogmatic n discursul teologic pe care Biserica l-a
susinut rspunznd problemelor de ordin doctrinar n decursul timpului - este supus

8
Ibidem, XIII, 2-6, pp. 147-148.
9
Pr. Georges Florovsky, op. cit., p. 142.
10
Vezi Thomas C. K. Ferguson, The Rule of Truth and Irenaean Rhetoric in Book 1 of
Against Heresies, n Vigiliae Christianae, Vol. 55, No. 4 (2001), pp. 356-375.
11
Cf. Pr. Georges Florovsky, op. cit., p. 146; Vezi i Joseph F. Mitros, The Norm of
Faith in the Patristic Age, n Orthodoxy, Heresy and Schism in Early Christianity, Everett Ferguson
(Ed.), Garland Publishing Company, New York, 1993, pp. 445-446.
12
Sfntul Atanasie cel Mare, Cuvntul al treilea mpotriva arienilor, XXXV, n Scrieri. Partea
I, Traducere, introducere i note de Pr. Prof. Dumitru Stniloae, PSB, vol. 15, Editura Institutului
Biblic i de Misiune al Bisericii Ortodoxe Romne, Bucureti, 1987, p. 366.
THEOLOGIA PONTICA

84
astzi, n contextul postmodernismului, unei deconstrucii de ordin hermeneutic
generat de disoluia metafizicii i a morii nietzsche-ene a lui Dumnezeu.

2. Devalorizarea nvturii Crezului n postmodernism dup moartea lui
Dumnezeu i sfritul metafizicii
Societatea contemporan st sub imperiul unui dinamism cultural critic definit
ca postmodernism, termen care nu este numai ciudat i straniu, ci evoc ceea ce dorete s
depeasc sau s suprime modernismul nsui
13
. Postmodernismul apare pe scena
gndirii umane n continuitatea iluminismului, dar se concretizeaz ca un curent ce i-
a structurat programul n deconstrucia modernismului social, cultural, filosofic i
teologic. n modernism limbajul religios i-a pierdut nelesul, iar nelesurile motenite
s-au pervertit n urma unei lungi liste de atrociti moderne (rzboaie mondiale,
genocidurile, presiunea actelor teroriste), toate aceste realiti ale secolului al XXI-lea
transformnd optimismul asociat cu perioada modern ntr-un pesimism profund i de
durat.
Termenul postmodern nsumeaz, n aceast ordine de idei, o serie de
tendine critice i deconstructiviste, tendine care au supus sub optica criticii i
relevana teologiei cretine, a crei expresie concentrat este Simbolul Credinei
formulat la Sinoadele de la Niceea (325) i Constantinopol (381). Giani Vattimo
14
scrie
c dac termenul postmodern trebuie s aib un sens, acesta trebuie s fie legat de faptul c
societatea n care trim este o societate a comunicrii generalizate. Este societatea mass-media.
Termenul postmodern implica cel puin ntr-un mod fundamental faptul c
modernitatea s-a sfrit.
Postmodernismul reliefeaz eecul programului iluminist al modernismului de
a societatea ideal n care omul s-i gseasc valoarea existenial. n acest sens, aa
cum subliniaz Hunter Baker
15
, postmodernismul poate a aprut din raionalismul vestic
care a supraestimat valoarea i eficiena sa, care a promis prea mult. Dar poate este mai corect
s se spun c expansiunea gndirii postmoderne se datoreaz la ceea ce unii ar putea denumi
dezamgirea pe termen lung a modernitii. Linia principal a postmodernismului se
axeaz pe dublarea principiilor modernismului sub o nota evident de deconstrucie
16
.

13
Ihab Hassan, The Question of Postmodernism, n Performing Arts Journal, Vol. 6,
No. 1 (1981), p. 31. Istoria termenilor postmodernism - postmodern este detaliat n
articolul sus-menionat pp. 30-31. Pentru definiia polivalent a postmodernismului vezi:
David Ray Griffin and Huston Smith, Primordial Truth and Postmodern Theology, State University
of New York Press, New York, 1989, pp. xi-xiv; Stuart Sim (Ed.), The Routledge Companion to
Postmodernism, Routledge - Taylor and Francis Group, London and New York, 2001, p. 339; John
Macquarrie, Postmodernism in Philosophy of Religion and Theology, n International Journal
for Philosophy of Religion, Vol. 50, No. 1/3, (2001), p. 9.
14
Gianni Vattimo, Societatea transparent, Traducere de tefan Mincu, Editura Pontica,
Constana, 1995, p. 1.
15
Hunter Baker, Competing Orthodoxies in the Public Square: Postmodernism's Effect on
Church-State Separation, Journal of Law and Religion, Vol. 20, No. 1 (2004 - 2005), p. 101.
16
John Macquarrie menioneaz 10 contraste prin care postmodernismul se rupe de
modernism: 1. postmodernism i modernism, 2. obiectivitate i subiectivitate, 3. fragmentare i
totalizare, 4. particular i universal, 5. ceilali i sinele, 6. relativ i absolut, 7. pluralism i
uniformitate, 8. pasiune i intelect, 9. ambiguitate i claritate, 10. opinie i adevr (Op. cit., pp. 10-
16).
THEOLOGIA PONTICA

85
O precizare interesant ne ofer i Ihab Hassan
17
care caut originea gndirii
contestatare, deconstructiviste n scepticismul trasat ca urmare a evalurii principiilor
modernismului: dei s-a ajuns la o cota foarte nalt de confort social n societatea
modern a secolului XX, omul a rmas un nsingurat n societatea mecanizat i
tehnologic, postmodernismul derivnd din aceasta contiin tehnologic i
precizndu-se ca un fel de gnoz a secolului XX.
Rdcinile imediate ale impulsurilor deconstructiviste ale postmodernismului
ar putea fi identificate n cteva mutaii majore care au avut loc n epoca modern.
George Steiner consider c exist patru astfel de mutaii
18
: prima e reprezentat de
filosofia limbajului (Sprachphilosophie) dup Frege, Russell i Wittgenstein. Prin
scoaterea propoziiilor din contextul lor psihologic i social, investigaiile filosofiei
analitice i ale pozitivismului logic au pus sub semnul ntrebrii nsi natura
fenomenului de conferire a sensului. A doua evoluie major este lingvistica modern
dup Ferdinand de Saussure, care a plasat limbajul tocmai n centrul epistemologiei i
al altor discipline. Explicaia st n distanarea limbajului de orice consonan cu lumea
sau de orice afinitate prestabilit cu obiectele. Al treilea aspect este psihanaliza. A patra
mutaie este aa-numita critic a limbajului - Sprachkritik - i l are ca protagonist pe
Fritz Mauthner.
Cretinismul, ca i religia la modul general, este supus criticii
postmodernismului, anunndu-se paradigma unui cretinism postmodernist care
s fac fata noilor exigene ale societii contemporane; un cretinism debarasat de
Dumnezeul transcendent, totul reducndu-se la o ecuaie imanent i social. n
teologie unele tendine postmoderne stau sub semnul ideilor deconstructiviste
derrideene, altele sunt pur i simplu expresia dorinei de a acomoda teologia cretin la
realitatea pluralismului social, etnic i religios, la consumerismul pieei.
n acest demers, Simbolul de Credin i teologia pe care o impune nu-i au
nici un sens: Cred ntr-unul Dumnezeu, Tatl Atotiitorul, Fctorul cerului i al
pmntului.i ntr-unul Domn Iisus Hristos, Fiul lui Dumnezeu, Unul-Nscut, Care din
Tatl S-a nscut mai nainte de toi vecii i ntru Duhul Sfnt, Domnul de via
Fctorul, afirmaii ale credinei ce sunt puternic contestate i supuse rigorii
deconstructiviste, desigur, din perspectiva agnosticismului postmodernist. Practic,
orice nvtur dogmatic este anulat dup proclamarea morii lui Dumnezeu din
partea lui Nietszche - numit i profetul postmodernismului
19
i a sfritului
metafizicii din partea lui Martin Heidegger. Aceste dou direcii au avut un impact
major, crend o presiune asupra discursului teologic al Bisericii Apusene, ceea ce a
determinat configurarea sa n noi valene postmoderniste.
Teologia radicala a morii lui Dumnezeu a fost, de fapt, un amalgam de
diferite voci i perspective disparate. Cuprindea de la teologii culturali care se luptau
cu ceea ce numeau era postcretin
20
pn la efortul predominant evreiesc de

17
Ihab Hassan, op. cit., p. 35.
18
George Steiner, Real Presences, Faber and Faber, Londra, 1991, p. 101.
19
Ken Gemes, Postmodernism's Use and Abuse of Nietzsche, n Philosophy and
Phenomenological Research, Vol. 62, No. 2, (2001), p. 337.
20
Cf. Gabriel Vahanian, The Death of God: The Culture of Our Post-Christian Era, Braziller,
New York, 1961, pp. 3-14.
THEOLOGIA PONTICA

86
dezvoltare a unei teologii post-Holocaust
21
, eforturile reformiste populare din cartea
episcopului anglican John Robinson, Honest to God, i din Secular City a lui Harvey
Cox, i, n fine, teologia morii metafizice a lui Dumnezeu din The Gospel of Christian
Atheism a lui Thomas J. Altizer. Ceea ce toi aceti autori au n comun era un sentiment
colectiv, conform cruia cultura occidental, n general, i tradiia iudeo-cretin, n
particular, intraser ntr-o profund criza ideologic, cum subliniaz Richard Fern:
Apariia teologiei radicale a morii lui Dumnezeu se plaseaz n contextul cultural al unei
crize ideologice: n absena universaliilor, a concepiilor despre lume i a orientrilor axiologice
() noua teologie capt o adaptare empiric i o semnificaie mult mai larg
22
.
n mod retoric, Gerrit Neven
23
n articolul Doing Theology without God?
About The Reality of Faith n the 21st century (2005), se ntreab: Dumnezeu este o
chestiune a istoriei? (....) Cred c se poate oferi dou rspunsuri. O posibilitate este:
Dumnezeu este o problem de istorie, ceea ce nu nseamn c Dumnezeu a murit, dar
conceperea unui Dumnezeu personal nu mai este util, semnificativ. Dumnezeu nu este mort,
dar Dumnezeu se ntoarce n concepiile mitice ale umanitii. O alt posibilitate este:
Dumnezeu aparine istoriei, ceea ce nseamn c Dumnezeul lui Avraam, Isaac, Iacov a
murit pentru totdeauna. n aceast situaie este inutil s se inventeze noi concepii despre
divinitate. Orice se spune despre dumnezeu dup Dumnezeu devine iluzie.
n funcie de aceste dou posibiliti, exist diverse implicaii pentru problema realitii
credinei. n cazul n care aleg primul rspuns, va fi prioritar s caut realitatea credinei n
abilitatea mea de a gsi concepii religioase bune, sntoase. Eu voi fi capabil s citez poei i s
colectez povestiri din Scriptur i din Tradiie. Este aceasta o modalitate de a rmne fidel unui
patrimoniu religios? Al doilea rspuns spune c Dumnezeul Scripturii este mort. n cazul n
care acest lucru este adevrat, implicaiile sunt profunde: religia cretin nu mai este capabil
s fie o religie vie.
Chiar dac preocuparea teologiei contemporane americane nu se mai axeaz
pe moartea lui Dumnezeu, aceast micare teologic nc ni se mai adreseaz,
atestnd un moment de tranziie i de criz al contiinei religioase occidentale i ajustnd
astfel la stabilirea descendenei care va evolua n ceea ce noi cunoatem ca teologie
postmodern
24
. n condiiile n care moartea lui Dumnezeu a fost privit ca parte a
modernizrii i progresivei secularizri n domeniul teologiei
25
, devenind un rspuns
personal la secularizarea experienelor limitate ale raiunii umane
26
, teologia postmodern
i-a asumat riscul deconstruciei n maniera derridean crend premiza debarasrii
discursului religios de cadrul Bisericii i contextualizarea lui n mediul academic.

21
Cf. Richard J. Rubenstein, After Auschwitz: History, Theology, and Contemporary Judaism,
Second Edition, The Johns Hopkins University Press, Baltimore and London, 1992, pp. 157-201.
22
Richard Fern, The Death of God: An Analysis of Ideological Crisis, n Review of
Religious Research 9, nr. 3, 1968, p. 171.
23
Gerrit Neven, Doing Theology without God? About The Reality of Faith n the 21st
century, n Journal Cultural and Religious Theory, Vol. 6, No. 3 (2005), p. 30.
24
Jeffrey W. Robbins, Introducere: Dup moartea lui Dumnezeu, n John D. Caputo i
Gianni Vatimmo, Dup moartea lui Dumnezeu, Traducere din limba englez de Cristian Cercel,
Editura Curtea Veche, Bucureti, 2008, p. 12.
25
Mike Grimshaw, Did God Die in The Christian Century?, n Journal Cultural and
Religious Theory, Vol. 6, No. 3 (2005), p. 12.
26
Ibidem, p. 17.
THEOLOGIA PONTICA

87
Teologia postmodern, definita ca teologie a societii secularizate
27
conjugat
de direciile contestare ale modernismului, a stat i st sub semnul proclamrii morii
lui Dumnezeu, secondat fiind de exerciiul disoluiei metafizicii de ctre Heidegger:
Moartea lui Dumnezeu nseamn, cu siguran nu doar stingerea onto-teologiei
28
i a
teologiei clasice metafizice, ci i a noiunii de unitate mistic. Moartea lui Dumnezeu aduce
cu sine deconstrucia nu doar a ousia, din metafizica clasic, dar i a hyperousios din
misticismul neoplatonic
29
, cum subliniaz John D. Caputo. Moartea lui Dumnezeu se
refer la un proiect n desfurare, niciodat terminat, al deconstruciei Dumnezeului
onto-teologicului () Dumnezeul puterii suverane () moartea lui ens supremum et
deus omnipotens
30
.
Aceste enunuri despre caracterul religios al experienei i culturii
contemporane postmoderniste decurg din dezvoltarea deconstruciei fundamentale a
limbajului, extins i la limbajul religios precizndu-i limitele conceptuale cu referire la
Transcenden; limbajul religios este un limbaj simbolic, convenional, iar nvturile
dogmatice - implicit articolele Simbolului niceo-constantinopolitan - nu reflect
posibilitatea exprimrii asupra Transcendentului. n condiia postmodern, limbajul
actual al filosofiei i culturii occidentale este att de nstrinat de discursul autentic
teologic, nct i vede propria incapacitate n a face referin la Dumnezeu. Pentru
filosofia occidental, teologia se reinventeaz, dar avanseaz un Dumnezeu dincolo de
orice afirmaie i construcie metafizic, un Dumnezeu prezentat i susinut intr-o
maniera imprecis i confuz; un Dumnezeu strin de actul descoperirii de Sine, de
propria Sa revelaie. Datorita acestui fapt filosofia religiei se concentreaz asupra
teologiei negative
31
, dincolo de literalismul dogmatic. Se omite faptul c dogmele
cretine ca puncte definite ale credinei (...) nu sunt un sistem de nvturi, finit n
perspectiva lui i dependent de om n realizarea lui limitat, ci tlmcirea realitii lui Hristos
n curs de extindere n oameni. Ele exprima Revelaia cea mai evident (...) Dei definite n
form, au un coninut infinit
32
.

27
Vezi Charles Winquist, Postmodern Secular Theology, n The Surface of the Deep,
Davies, Aurora, CO, 2003, pp. 199-212.
28
Onto-teologia este un termen inventat de filosoful german Martin Heidegger care
caracterizeaz un mod de a gndi despre fiin i adevr n ncercarea de a depi separarea
tradiional dintre ontologie i teologie, pentru a atinge obiectul real al metafizicii, cf. Robert
Audi (General Ed.), The Cambridge Dictionary of Philosophy, Second Edition, Cambridge
University Press, New York, 1999, p . 223; J. R. Williams, Martin Heidegger`s Philosophy of Religion,
Ontario: Studies n Religion, Supplements 2, Waterloo, 1977, pp. 115-117; De asemenea onto-
teologia implic nu doar teologia tradiional i metafizica, dar i pozitivismul i (n msura n
care ncearc s aduc filosofia pe calea sigura a tiinei) fenomenologia. G. Vattimo concord
mpreun cu Heidegger asupra faptului c metafizica obiectivitii se ncheie printr-o gndire
care identifica adevrul fiinei cu calculabilul, cu msurabilul i, n definitiv, cu caracterul
manipulabil al obiectului tiinei-tehnici. (Gianni Vattimo, Credere di credere. possibile essere
cristiani nonostante la Chiesa?, Garzanti, Milano, 1998, p. 90).
29
John. D. Caputo, Dup moartea lui Dumnezeu, p. 161.
30
Ibidem, pp. 97 i 98.
31
Cf. Merold Westphal, Postmodernism and Religious Reflection, n International
Journal for Philosophy of Religion. God, Reason, and Religions: New Essays in the Philosophy of Religion,
Vol. 38, No. 1/3, (1995), pp. 131-133.
32
Pr. Prof. Dr. Dumitru Stniloae, Teologia Dogmatic Ortodox, Vol. 1, Editura
Institutului Biblic i de Misiune al Bisericii Ortodoxe Romne, Bucureti, 1978, pp. 79 i 93.
THEOLOGIA PONTICA

88
De aceea teologia Crezului, nu este o elaborare a exerciiului speculativ al
raiunii; dei au precizri care in de metafizic, articolele Simbolului de Credin sunt
afirmaii bazate pe realitatea Revelaiei, sunt formulri pe baza Revelaiei. Prin actul
Revelaiei lui Dumnezeu, cretinismul poate comunica o nvtura a ceea ce este
dincolo de lumea fizic, natural, poate dialoga despre transcenden necuprinzndu-o
n termeni i concepte. Dei n Fiina Sa, Dumnezeu rmne venic de neptruns, ca
Persoana l statueaz pe om ca un partener al dialogului iubitor. Probabil incapacitatea
filosofiei i chiar a teologiei occidentale de a nelege nvtura ortodox despre
energiile necreate expus de Sfntul Grigore Palama, nvtura despre harul divin i
conformitatea acestuia cu natura uman, n fond nelegerea apofatismului ortodox, a
dus la un scepticism al absenei reale a lui Dumnezeu din planul imanent al creaturii.
Miznd pe dialectica negaiei n exerciiul gnoseologic, deconstrucia teologiei nu este
altceva dect efectul ateptat n planul culturii occidentale, iar moartea lui
Dumnezeu este vocea oficial a nenelegerii divinului.
n aceast ordine de idei, postmodernismul care se structureaz n
deconstrucia metafizic a prezenei, a datelor ontologice, poate fi cauzat de eecul n
planul nelegerii divinului: n Apus sistemul teologic construit pe o concepie
augustinian a Sfintei Treimi conform creia natura divin unic are rolul prim, ontologic, n
detrimentul Persoanelor, este un sistem ce prezint o serie ntreag de neajunsuri
33
.
Deconstrucia teologiei scrisa ntr-o manier tipic derridean consta n
devalorizarea limbajului religios, i implicit a nvturilor doctrinare
34
. Daca este n
mod obinuit cunoscut faptul c o trstur fundamental a modernismului este
moartea lui Dumnezeu, mai rar recunoscut este faptul c una din caracteristicile
principale ale postmodernismului este moartea subiectivitii
35
(n perspectiva
postmodernismului termenul selfhood
36
- utilizat de autorul citat - comport sensul de
stare a fiinei ca individual, sau ceea ce constituie o astfel de stare; personalitate, n.n).
Aceste dou dimensiuni ale experienei umane sunt strns legate: moartea lui
Dumnezeu i gsete completarea sa n moartea subiectivitii.
Deconstrucia teologiei este hermeneutica morii lui Dumnezeu
37
- aa cum
subliniaz Mark C. Taylor -, fiind consecina deconstruciei metafizicii de ctre
Heidegger. Cuvntul deconstrucie msoar ntreaga stratificare a tradiiei metafizice.
Deconstrucia, efectuat n principal de Nietzsche, Heidegger i Derrida, a constat mai

33
Silviu Rogobete, Fiina uman n perspectiv trinitar: noi tendine n teologia
contemporan occidental, n Anthony N. S. Lane, Daniel Bulzan, Silviu Rogobete, John R. W.
Stott, Erezie i Logos. Contribuii romno-britanice la o teologie a postmodernitii, Editura Anastasia,
Bucureti, 1996, p. 120; Laurens ten Kate subliniaz n Intimate Distance: Rethinking the
Unthought God in Christianity, n Sophia, Vol. 47, Nr. 3 (2008), p. 342: Postmodernismul
reliefeaz c Occidentul a fost i este strin de teologia ortodox n ceea ce privete relaia de
distan i proximitate ntre om i Dumnezeu.
34
Cf. Graham Ward, Deconstructive theology, n Kevin J. Vanhoozer (Ed.), The
Cambridge Companion to Postmodern Theology, Cambridge University Press, New York, 2003, pp.
76-91.
35
Wesley Robbins, Pragmatism and the Deconstruction of Theology, n Religious
Studies, Vol. 24, No. 3 (1988), p. 375.
36
Cf. The New International Webster`s Comprehensive Dictionary of the English Language,
Deluxe Encyclopedic Edition, Trident Press International, 1996, p. 1141.
37
Mark C. Taylor, Erring: A Postmodern A/theology, University of Chicago Press,
Chicago, 1984, p. 6.
THEOLOGIA PONTICA

89
ales n reparcurgerea n sens distructiv a istoriei ontologiei tradiionale, cu alte cuvinte,
a istoriei acelei concepii, comune metafizicii occidentale de la Parmenide la Nietzsche,
care identifica fiina cu fiinrile
38
. n aceast logica postmodern, pentru o gndire
analitic, dezvoltat n perimetrii exerciiului filosofic i destructurat, debarasat de
trirea autentic a credinei, Dumnezeu apare ca un concept care poate fi supus
deconstruciei filosofice a metafizicii.
Noua cultur a hermeneuticii postmoderniste inaugurat de R. Rorty i de G.
Vattimo ne invita s-i urmrim, pe de o parte, pe Friedrich Nietzsche, Martin
Heidegger i Jacques Derrida n deconstrucia metafizicii prezentei, iar pe de alta, pe
John Dewey, Benedetto Croce i Hans-Georg Gadamer n depirea a aceleai
metafizici. Ceea ce i unete este convingerea c interogrile filosofice cu privire la
fiin i nimic, limbaj i realitate, cu privire la Dumnezeu i existena Sa sunt
inutile
39
.
A depi metafizica, potrivit lui R. Rorty i lui G. Vattimo, nseamn a nceta
s te mai ntrebi ce anume este real i ce nu este, de aceea gndirea post-metafizic aspir n
principal ctre o ontologie a slbirii gndirii care s reduc importana structurilor obiective i
violenta dogmatismelor. Filosoful de azi i recheam pe oameni ctre istoricitatea lor, mai
degrab dect s-i ndrepte ctre ceea ce dureaz venic, deci n opoziie cu programul platonic.
Filosofia pare mai interesat n edificarea progresiv a umanitii, dect n dezvoltarea
cunoaterii
40
.
Rezultatul deconstruciei metafizice este o nou i gramatologic impunere a
religiei. n condiia postmodern vocabularul i practica religiei teiste este istorie. Timpul
ei a trecut
41
. S-ar putea spune c deconstrucia postmodernismului n conjuncie cu
teologiile radicale, n special cea a morii lui Dumnezeu sugereaz o anumit
reinventare a cretinismului
42
, un nou mod de a face teologie care implic renunarea
total la metafizic n favoarea unui ultra-naturalism sau imanentism care refuz
s fac apel la orice realitate dincolo de aparene
43
.
G. Vattimo promotorul aa numitei Weak Theology sau gndiri slabe
(pensiero debole) susine un proces de slbire a metafizicii i teologiei clasice n doua
direcii corelative: Primul proces este slbirea Fiinei dintr-o structur metafizic n
interpretare. Aceasta este scris n limbajul nihilismului lui Nietzsche, reprezentnd
procesul istoric n care preteniile obiectiviste ale metafizicii, de a localiza o fundaie
absolut, sunt n declin ori au devenit incredibile (sau nimic), adic s-au vidat i au
slbit, fiind nlocuite de perspectivele schemei interpretative. Al doilea proces este cel
al slbirii lui Dumnezeu n lume, descris n limbajul paulin al golirii (kenosis) care este

38
Cf. Santiago Zabala, O religie fr teiti i ateiti, n Richard Rorty, Gianni Vattimo,
Viitorul religiei. Solidaritate, caritate, ironie. Sub ngrijirea lui Santiago Zabala, Traducere din limba
italian de tefania Mincu, Editura Paralela 45, Piteti, 2008, p. 22.
39
Ibidem, pp. 10-11.
40
Ibidem, pp. 21-22.
41
J. Wesley Robbins, Pragmatism and the Deconstruction of Theology, p. 379.
42
Vezi David Crownfield, Post-modern Perspectives n Theology and Philosophy of
Religion", n Contemporary Philosophy, No. 22, (1989), pp. 6-13; Charles E. Winquist, Epiphanies of
Darkness. Deconstruction in Theology, The Davies Group Publishers, Aurora, 1998.
43
Daniel Bulzan, Tradiia apofatic i postmodernismul: confluene i divergene n
problema limbajului n Anthony N. S. Lane, Daniel Bulzan, Silviu Rogobete, John R. W. Stott,
Erezie i Logos. Contribuii romno-britanice la o teologie a postmodernitii, Editura Anastasia,
Bucureti, 1996, p. 87.
THEOLOGIA PONTICA

90
exprimat paradigmatic de doctrina ntruprii. Chenoza nu este un eveniment ce se
petrece o data n viaa i moartea lui Iisus, ci este istoria sau tradiia n desfurare,
inaugurate de acest eveniment. Vattimo numete acest proces secularizare, ceea ce
nu nseamn abandonarea sau disoluia lui Dumnezeu, ci transcrierea Lui n timp i
istorie (saeculum). Nihilismul este vidarea Fiinei ntr-o structur interpretativ; chenoza este
devenirea intru nimic a lui Dumnezeu ca o divinitate transcendent
44
.
Odat cu ofilirea metafizicii, creia i s-au oferit largi oportuniti pentru a-i
dovedi valoarea i al crei unic rezultat a fost o raionalitate arid i reificatoare, care a
transformat lumea i viaa omului n obiecte ale raiunii instrumentale, Simbolul
niceo-constantinopolitan, ca esen a nvturii de credin i ca marc a identitii
cretine autentice, subliniaz nevoia de rentoarcere la resursele primare ale tradiiei, la
o nelegere adecvat a doctrinei Sfintei Treimi i, astfel, la o reaezare a unei metafizici
cretine la baza discursului despre om, Dumnezeu, lume.

3. Cretinismul postmodernist sau religia fr religie - o paradigm
imposibil a identitii religioase cretine
Hermeneutica postmodernist a ceea ce se definete The Death of God i
The End of Metaphysics au supus nu numai discursul teologic unei critici
deconstructiviste, dar i prezenta eficient a religiei n societatea contemporan. Daca
modernismul prin secularizare a desacralizat societatea de valorile religioase
tradiionale, postmodernismul reclam revenirea religiei n cotidian supus condiiilor
sociale de via ale omului postmodern: vorbim, n mod paradoxal, de un cretinism
ne-religios, un cretinism fr Dumnezeu sau, mai precis, o religie non-cretin
45
.
Programul postmodernismului de a configura cretinismul noii paradigme
sociale super-tehnologizate se desfoar pe trei direcii principale: devalorizarea
dogmelor, dezinstituionalizarea Bisericii i privatizarea religiei sau sustragerea ei din
spaiul public n cel privat. Se propune un cretinism debarasat de un crez public,
oficial, c marca a identitii cretine, debarasat de referirea la transcendent, aa cum se
pronun Gerrit Neven
46
: Adevrata credin poate fi mai bine imaginat fr Dumnezeu,
dect cu Dumnezeu ca obiect al ei, avnd un statut mai eficient.
Dac cultura modern este definit c fiind cea n care sfritul religiei a avut
loc, sau mai precis, sfritul dominaiei cretinismului pe scena cultural, social i
politic a Europei
47
, la examinarea situaiei actuale a teologiei, a filosofiei religiei, a
gndirii i practicii religioase contemporane occidentale, viitorul, aa cum e trasat de
teoreticienii secularismului, de teologii morii lui Dumnezeu i de filosofii
deconstructiviti, a lsat cale libera unei noi nelegeri postseculare a condiiei
religioase postmoderne, n care ntoarcerea religiei este mai decisiv dect colapsul

44
G. Vattimo, Dup Moartea lui Dumnezeu, pp. 109-110.
45
Mike Grimshaw, op. cit., p. 18; Gabriel Vahanian, Swallowed Up by Godlessness, n
Century, No. 8 (1965), pp. 1505-1507; James K. A. Smith, Determined Violence: Derrida's
Structural Religion, n The Journal of Religion, Vol. 78, No. 2 (1998), p. 198; Dietrich Bonhoeffer,
Letters and Papers from Prison, Ed. Eberhard Bethge, Macmillan, New York, 1972.
46
Gerrit Neven, op. cit., p. 30.
47
Cf. Nicolas Kokosalakis, Religion and the Dynamics of Social Change in
Contemporary Europe, n Archives de sciences sociales des religions, No. 81 (1993), p. 333.
THEOLOGIA PONTICA

91
cretintii
48
. Mult timp sociologii, filosofii i teologii au presupus deopotriv c, pe
msur ce devenim mai moderni, devenim i mai puin religioi, c ndemnarea
tehnologic sporit i cunoaterea tiinific se traduceau ntr-o dependen diminuat
fa de credinele religioase tradiionale. n acest sens notm concluzia lui Desmond
Brown: n cazul n care experiena religioas este continuat i mprtit (dup
proclamarea morii lui Dumnezeu i disoluia metafizicii, n. n.), trebuie s i se dea o
expresie n formele sociale
49
.
John D. Caputo i G. Vattimo sunt dou voci principale care definesc natura
religiozitii postmoderne, n general, i posibilitatea unei religii postmoderne, n
particular. Cu referire la interpretarea postmodern a religiei cretine, John D. Caputo
identific postmodernitatea cu postsecularismul, actualiznd ceea ce numete o
anumit versiune postmodern a religiei
50
, dat fiind faptul c secularizarea a cuprins toate
formele de dizolvare a sacrului caracteristice procesului de civilizare modern, consumnd toat
tradiia religioas a Occidentului
51
. Cnd John D. Caputo vorbete despre ntoarcerea
postmodern a religiei, el invoc aproape invariabil calificativul pe care l-a nvat de
la Jacques Derrida, anume religie fr religie
52
.
G. Vattimo propune o alta lectur a postmodernismului afirmnd c
religiozitatea adevrat se bazeaz pe secularizare
53
, fcnd referire la fragmentarea
modern a autoritii religioase, dar o religie separat de controlul instituional nseamn
c, la fel c aproape toate celelalte lucruri din societatea contemporan, devine pur i simplu o
alt marf n lumea comunicrii de mas
54
. Conform expunerii lui Vattimo gndirea
slab, ca metod a teologiei postmoderne, se refer la slbirea treptat a fiinei care a
transformat filosofia contemporan, de la fosta sa obsesie a metafizicii adevrului la actuala
autonelegere, mai limitat, c exerciiu interpretativ. Ironia este c aceast ontologie slab
slbete i puternicele cauze metafizice ale ateismului i ale repudierii raionaliste a religiei.
Astfel, gndirea slaba nu doar preceda ntoarcerea filosofic spre religie, dar, stabilete
practic, pre-condiia filosofic pentru ntoarcerea postmodern a religiosului
55
.
Sfritul metafizicii i moartea Dumnezeului moral au lichidat ns baza
filosofic a ateismului
56
. n acest sens, ateismul nu este altceva dect reversul teismului,

48
Jeffrey W. Robbins vede acest colaps al cretintii n dezmembrarea constant a
vechii aliane constantiene prin Reforma protestant din secolul al XVI-lea i care devine
definitiv sau absolut n prima jumtate a secolului al XX-lea, atunci cnd naiuni considerate
civilizate i numite cretine se arunc una mpotriva celeilalte ntr-un rzboi total; idealul
civilizaiei occidentale inute laolalt de o motenire i de o identitate cretin comun ajunge s
se ntoarc mpotriva lui nsui, cu ntreg potenialul su distructiv. (Jeffrey W. Robbins,
Introducere: Dup moartea lui Dumnezeu, n Op. cit., p. 17).
49
Desmond Brown Dilemmas of Deinstitutionalization, n Sociological Analysis, Vol.
38, No. 2 (1977), p. 140; A se vedea i Nicolas Kokosalakis, op. cit., pp. 133-148; Gordon Graham,
Religion, Secularization and Modernity, n Philosophy, Vol. 67, No. 260 (1992), pp. 183-197.
50
John D. Caputo, Dup Moartea lui Dumnezeu, p. 107.
51
Santiago Zabala, op. cit., pp. 13 i 25.
52
Vezi John D. Caputo, The Paryers and Tears of Jacques Derrida: Religion Without Religion,
Indiana University Press, Bloomington, 1997.
53
G. Vattimo, Dup Moartea lui Dumnezeu, p. 35.
54
Ibidem.
55
Ibidem, pp. 29-30.
56
Idem, After Christianity, Translation by Luca D`Isanto, Columbia University Press,
New York, 2002, p. 17.
THEOLOGIA PONTICA

92
nici unul nenelegnd adevrata natur a credinei, care, conform analizei lui Vattimo, ambele
se bazeaz nc pe pretenii absolutiste, specifice pozitivismului tiinific ori autoritii
transcendente
57
. Epuizndu-i propriul substrat al contestrii religiei, n aceast lume
postiluminist de dup Kierkegaard i Nietzsche, critica iluminist a religiei se ntoarce
ca un bumerang mpotriva ei nsi. Tragismul acestei situaii const n faptul c
rentoarcerea religiei n spaiul public nu se fundamenteaz pe referinele eseniale ale
cretinismului, nu ia n calcul revalorificarea identitii marcat de Simbolul niceo-
constantinopolitan i recursul la discursul patristic. Asistm la ntoarcerea
postmodern a religiei, o recuperare a cretinismului, o nou expresie a sensului
religiei cretine n societatea postmodern care conjug ntr-o analiz critic
viabilitatea continu a gndirii teologice.
n aceste circumstane, religia la modul general, i cretinismul n mod
particular, devin din ce n ce mai mult o problem privat
58
- cum subliniaz Gabriel
Vahanian -, pe aceeai linie nscriindu-se i filosoful postmodernist american R. Rorty,
care consider c ar fi suficient s privatizezi religia, s o concepi ca fiind irelevant
pentru scopurile ordinii sociale, ns relevant, i poate esenial, n ceea ce privete
perfeciunea individual
59
. Viitorul religiei n condiia postmodern depinde de
capacitile autoritilor ecleziastice actuale de a lsa religia s se transforme n ceva
privat, ceea ce se definete n aa numita democraie jeffersonian
60
, o societate n
care democraia social devanseaz instituia eclezial.
Privatizarea religiei conduce n mod implicit la o atitudine anticlerical, la
dezinstituionalizarea Bisericii, c factor de autoritate eclezial n ceea ce privete
nvtura de credin i conduita religioas. n aceste circumstane, orice formulare de
credin expus n Biseric i de Biseric pe baza principiului patristic regula fidei
61

(regula de credin), - adic n acord cu nvtura comunicat de Iisus Hristos Sfinilor
Apostoli, care la rndul lor au transmis-o Bisericii primare prin succesiunea apostolic
- este irelevant pentru omul postmodern, care a trit sfritul marilor sinteze
unificatoare produse de gndirea metafizic tradiional, reuind s triasc fr nevroz ntr-o
lume n care nu mai exist structuri fixe i garantate n stare s ofere o ntemeiere unic,
ultim, normativ pentru cunoaterea noastr i pentru etica noastr
62
.
Dac Dumnezeu este o chestiune ce ine de cuvinte, iar deconstrucia este o
chestiune ce ine de limbaj, gndirea postmodern anuleaz orice receptare dogmatic
n afirmarea i aprarea credinei cretine. Definiiile doctrinare sunt inutile, iar o
teologie a-dogmatic traseaz conturul unei credine fr precepte i mai ales fr

57
Idem, Belief, Translation by Luca D`Isanto and David Webb, Columbia University
Press, New York, 1999, p. 28.
58
Gabriel Vahanian, Moartea lui Dumnezeu. O postfa, n John D. Caputo i Gianni
Vattimo, op. cit., p. 225.
59
Cf. Santiago Zabala, op. cit., p. 29.
60
Ibidem, pp. 28-29.
61
A se vedea Luise Abramowski, Tertullian: Sacramento ampliat(i)o, fides integra,
metus integer, n Vigiliae Christianae, Vol. 31, No. 3 (1977), pp. 191-195; Albert C. Outler,
Origen and the Regulae Fidei, Church History, Vol. 8, No. 3 (1939), pp. 212-221; Thomas C. K.
Ferguson, The Rule of Truth and Irenaean Rhetoric n Book 1 of Against Heresies, n Vigiliae
Christianae, Vol. 55, No. 4 (2001), pp. 356-375.
62
Cf. R. Rorty, Etihcs Without Principles, n Philosophy and Social Hope, Penguin
Books, London, 1999, pp. 72-90.
THEOLOGIA PONTICA

93
imaginea unui Dumnezeu metafizic
63
. Dup John Dewey, numeroi cretini depiser
nevoia de a se mai ntreba dac afirmaiile Crezului corespund realitii obiective, tot astfel
civilizaia n ansamblul ei poate depi presupusa nevoie de a crede n adevrul absolut (...)
Religia i poate relua rolul fr mti i dogmatism, se poate ntoarce s ocupe n lumea
contemporan un loc alturi de tiine i de politic, fr s mai aspire la Absolut
64
.
Gianni Vattimo neag posibilitatea continuitii cretinismului social n
domeniul privat fr raportarea la Biseric. La ntrebarea lui Santiago Zabala, Gianni
Vattimo rspunde: Problema viitorului religiei ar putea s fie tradus i n problema
viitorului Bisericii. De exemplu, viitorul artei este legat i de viitorul muzeelor; ce anume
ateptm din partea muzeelor? Ne ateptm oare ca toate tablourile trecutului s fie distruse de
noua capacitate creatoare?
65
.
Nu n ultimul rnd trebuie luat n calcul faptul c imperativul postmodernist
al dezinstituionalizrii religiei, ofer oportunitatea proliferrii noilor micri religioase
pe o pia a ofertei de religiozitate
66
, o nou religiozitate a religiilor sinelui self-
religions care nu-i anun pretenia de afirmare public, dar destabilizeaz sigurana
afirmrii publice a apartenentei la cretinism.

Concluzii
Valorificarea Simbolului niceo-constantinopolitan n societatea postmodern
este o repunere n cauza a identitii cretine i a discursului teologic care se preteaz la
un rspuns articulat, bine definit n faa relativismului care conjug societatea
postmodern. Regula fidei se impune ca punct normativ care traseaz n dimensiune
istoric i cultic autenticitatea i fundamentarea crezului cretin pe ceea ce ne-a predat
Mntuitorul Iisus Hristos.
Postmodernismul rmne un fenomen al culturii contemporane nc neevaluat
n ntregime. Rmne de vzut dac ceea ce numim astzi postmodernism este ntr-
adevr o ruptur major cu proiectul luminilor sau doar rbufnirea nemulumirii fa de
tendina totalizant a modernismului, ori o expresie a pornirii moderne mpotriva vechiului i
n favoarea a tot ce este nou i revoluionar, deci, cu alte cuvinte, o simpl furtun n paharul de
ap al modernismului
67
.
Postmodernismul este consecina supra-saturaiei omului modern ntr-o
societate care comport toate premizele nstrinrii de Dumnezeu. Tot ceea ce
nglobeaz modernul a relativizat i redus la baza nimicului criteriul sensului vieii i
al culturii. Postmodernismul nu este dect consecina imediat i logic a acestei
situaii de fapt, care s-a angajat ntr-un proces de contrarietate i deconstrucie a
tradiionalului.

63
Santiago Zabala, op. cit., p. 34.
64
Ibidem, op. cit., pp. 14-15; Nu are nevoie n ziua de azi cretinismul de o activ
contestare a instituiilor, a dogmelor, a Bisericilor? se ntreab G. Vattimo n Nihilism as
Postmodern Christianity, n Transcendence and Beyong: a Postmodern Inquiry, Edited by John D.
Caputo and Michael J. Scanlon, Indiana University Press, Bloomington, 2007, p. 48.
65
G. Vatimo, Viitorul religiei. Solidaritate, caritate ironie, p. 91.
66
Lorne L. Dawson, Anti-Modernism, Modernism, and Postmodernism: Struggling
with the Cultural Significance of New Religious Movements, n Sociology of Religion, Vol. 59,
No. 2 (1998), pp. 131-156.
67
Daniel Bulzan, op. cit., pp. 74-75.
THEOLOGIA PONTICA

94
Proclamarea morii lui Dumnezeu de ctre Nietzsche i goana furibund de
a crea omul nou a materialismului fanatic, fie el tiinific-dialectic, fie hedonist-
consumerist, au fost urmarea natural a acestui discurs al nihilismului. n acest cadru
omul rmne fr un sistem de referin transcendent i de aceea sfrete fie n masa
uniform a colectivismului consumerist, fie, n disperarea att de bine descris n
scrierile deconstructiviste, sau n strigatul lipsit de speran al formaiei Pink Floyd
68
.
Acum cnd sistemele ideologice sunt n plin prbuire, cum pstram Crezul
n contiina religioas a omului contemporan n contra-curentul presiunii
deconstruciei teologiei tradiionale i cum calibrm credina cretin n contextul
actual al pluralismului religios i al globalizrii, este rspunsul pe care l solicit
societatea postmodernist. Astfel postmodernismul reprezint o oportunitate pentru o
autentic teologie
69
, aa cum subliniaz Lorne Dawson.


68
Silviu Rogobete, op. cit., pp. 133-134.
69
Cf. Clayton Crockett The Challenge of Postmodernism and the Health of Theology,
n Journal of Religion and Health, Vol. 39, No. 3, (2000), pp. 209-210.



RAIONALITATEA TEOLOGIC I FILOSOFIA TIINEI.
O INTEROGARE HERMENEUTIC RADICAL

Drd. Constantin C. RUSU
tanidrk22@yahoo.com
Facultatea de Teologie Ortodox Dumitru Stniloae
Universitatea Al. I. Cuza Iai

ABSTRACT: In the context of a world partially oblivious and against the natural, the
Church is the missionary who appeals to people to reconcile with God. Actually, the
gnosticisms ideeas will survive thanks to the dualisme of heretic and esoteric doctrines
throughout the Middle Ages to certain contemporary philosophical currents tributary to
positivism. In the contemporary neognosticism this aspect becomes easy to recognize in the
pantheist theoretical marks also, which are more and more obvious in the doctrinary corpus of
the majority of the neo-pagan eretic groups, said religious, but which reflect the palingenesis of
an entire eretic folder which survived under the label of a pseudo-democratic liberalism.
Key-words: neognosticism, eretic doctrines, esoteric, positivism, pantheism, neo-pagan,
palingenesis.

Dac gnosticismul antic ncerca s se legitimeze prin recursul la tradiiile
hermetice i filosofia lui Platon, cristalizrile neognosticismului contemporan i
substituie argumentele unei teologii filosofice i aa precar cu o filosofie care ncearc
disperat s graviteze ntre neotomism i tiin, ntre golirea cuvintelor de
ncrctura lor sacr i manipulare mediatic, ntre existenialismul alienant i
hermeneutica radical a deconstructivismului. Practic, aciuni escamotate sub formule
care se nscriu n tendina general de contestare a Credo-ului niceo-constantinopolitan
i de negare a sensului eshatologic al vieii
1
. Remarcabil rmne doar capacitatea de a
nregimenta pe acei savani crora ispita atotsuficienei propriilor cunotine le-a
minat, uneori ireversibil, reperele spirituale. Viziunile lor conceptualizeaz o lume
cldit pe propriile legi, prin autoconsisten
2
, fundamentate pe subordonarea unui
scientism ideologic fr Dumnezeu, care elimin rolul lui Dumnezeu n structura i
consistena Creaiei
3
. Structurat ca recrudescen a vechii erezii modaliste i a
dogmatismului protestant din secolul al XVII-lea
4
. De aceea, nainte de a formula
postulate cu pretenii de adevr, orice filosofie a naturii sau orice fel de teologie care
vrea s in seama de rezultatele tiinei, nu trebuie s uite acest mod specific al tiinei

1
Teologia Rsritean a subliniat dintotdeauna conexiunea suprafireasc dintre raionalitatea
cunoaterii i faptul indubitabil c istoria este relaionat cu cosmosul, c aceste realiti sunt asumate i
trite ntr-o perspectiv eshatologic. Cf. Nicolae Arseniev, Sensul i inta istoriei, n: Studii
Teologice, XLI (1989), 5-6, p. 4.
2
Basarab Nicolescu, Noi, particula i lumea, trad. Vasile Sporici, Ed. Polirom, Iai, 2002,
p. 81.
3
Pr. prof. dr. Gheorghe Petraru (coord.), Monismul panteist al unei teologii ecologiste. O
evaluare ortodox, n Dialog ntre tiine. Contribuii romneti la cea de-a 11-a Conferin ESSAT:
Diversitatea sustenabil. tiin, Teologie i Viitorurile Creaiei, Iai, 5-10 aprilie 2006, p. 17.
4
Pr. lect. dr. Gheorghe Popa, Relaia dintre discursul teologic i discursul filosofic n
epoca modern. Aspecte hermeneutice, n: Ortodoxia, LI (2000), 1-2, p. 20.
THEOLOGIA PONTICA

96
de a nelege realitatea
5
, deoarece dialogul dintre tiin i teologie trece, n mod
necesar, printr-o filosofie
6
.
Aici, la punctul de convergen al reperelor antropologiei cu palingeneza
ereziologiei antice, se situeaz toposul genezei neognostice. Reactivnd ntr-o
defurare ampl doctrina dualist a rului, se caut deschiderea ctre ideile unui
neognosticism maniheic de pe bazele constructului su iniial de sistematizare logic
i final a gnozei n Antichitatea trzie, manifestat, deopotriv, ca religie universal
revelat cu caracter misionar
7
n care Universul este conceput ca o main de produs
mntuirea
8
. Concepia conform creia lumea reprezint Creaia unui Dumnezeu ru
total strin lumii
9
, nu mai este o noutate, ea fiind combtut nc de ctre Fericitul
Augustin prin critica sa vehement asupra concepiei maniheiste despre sufletul care
ar avea aceeai natur cu cea a lui Dumnezeu
10
. Augustin sublinia c natura tuturor
lucrurilor este bun ntruct vine de la Dumnezeu dar nu din esena Lui, ab illo, non
de illo (De natura boni, I) sau ex Deo, non de Deo (De actis cum Felice Manichaeo, XXI),
astfel fcnd indirect referire la filosofia neoplatonic printr-o tradiie pe care o
integreaz n opera nelepciunii divine arhetipale, acea forma principalis- ordine
creat i manifestat - la care raiunea uman are acces prin constructul interior i
inteligibil (De diversis quaestionibus, LXXX, III). Astfel, orice materie este produsul
unui act divin, reflectarea unui model arhetipal el nsui nscut prin Cuvnt
11
. Or, nc
din secolul al II-lea d.Hr. Sfntul Irineu mrturisea pe Dumnezeu Creatorul care este n
acelai timp Treime, prin metafora celor dou mini ale lui Dumnezeu: Hristos i
Sfntul Duh, care au participat la Creaie. Biserica susine c nsui fiat-ul divin este
expresie a libertii absolute a lui Dumnezeu fiina nainte de fiin
12
, o biruin
asupra nimicului datorat libertii i voinei Sale inseparabile
13
.
De aceea, putem spune c adevrata vocaie a lumii se regsete n
aprehensibilitatea tensiunii raportului absolut n care omul intr cu Absolutul
14
,

5
Dominique Lambert, Sciences et thologie, thologie: Les figures dune dialogue, Presses
universitaire de Naumur, coll. Connatre et croire, nr. 3, d. Lessius, Bruxelles, 1999, p. 25.
6
Cf. Mario Bunge, tiin i filosofie, trad. Alexandru-Viorel Murean, Ed. Politic,
Bucureti, 1984, p. 27.
7
Alexander Bhling, Die Gnosis, III, (Der Manichismus), p. 27, apud Kurt Rudolph,
Gnosis. The Nature & History of Gnosticism, translation edited by Robert McLachlan Wilson,
Harper & Row Paperback Edition, San Francisco, 1987, p. 327.
8
Henri-Charles Puch, Sur le manichisme, d. Flammarion, Paris, 1978, p. 7.
9
Cf. Hans Jonas, The Gnostic Religion: The Message of the Alien God and Beginnings of
Christianity, 2 nd ed. rev, Beacon Press, Boston, 1963, pp. 112-126.
10
Augustin, De natura boni, cap. V, VI, XVII, XLI, P.L., 42, 551-577. Patrologiae cursus
completus, Series latina, 221 vol., d. J.P. Migne, Paris, 1844 -1855.
11
Saint Augustine, Bishop of Hippo, Four Anti-Pelagian Writing: On Nature and
Grace, On the Proceedings of Pelagius, On the Predestination of the Saints, On the Gift of
Perseverance, translated by John A. Mourant and William J. Collinge, With Introductions and
Notes by William J. Collinge, n: Fathers of the Church, vol. 86, The Catholic University of America
Press, Washington D.C., 1992, pp. 145-159.
12
Plotin, Enneade, VI 8, 11, 1-4, trad. i comentarii Vasile Rus, Liliana Peculea,
Alexander Baumgarten, Gabriel Chindea, Ed. IRI, Bucureti, 2007.
13
Cf. Luigi Pareysson, Ontologia libertii. Rul i suferina, trad. tefania Mincu, Ed.
Pontica, Constana, 2005, p. 146.
14
Andr Scrima, Antropologia apofatic, Ed. Humanitas, Bucureti, 2005, p. 55.
THEOLOGIA PONTICA

97
singura care poate conduce la misterul ultim al fiinei, la adncimile sale
supracategoriale, acolo unde abisul uman se ntlnete cu abisul divin
15
. Sfntul
Irineu, prin celebra sa formul: Slava lui Dumnezeu este omul viu, iar viaa omului
este vederea lui Dumnezeu
16
, avea s pun n lumin concepia antropologic
optimist despre Creaie i scopul eshatologic al acesteia: cunoaterea lui Dumnezeu
17
.
n contemporaneitate, de pe un eafodaj care frizeaz corectitudinea tiinific,
pornind de la atitudinea oscilant a individului modern ntre bine i ru, ntre
socializare i izolare, neognosticismul devine generatorul unei realiti virtuale
capabil s promoveze iluzia neomaniheist a desfurrii duale a onticului ntre polii
existeniali, dar n afara oricrei relaionri cu Dumnezeu. Pornind de la acest
deziderat, Roger Penrose
18
i imagineaz o lume inteligibil, respinge supranaturalul,
recunoate creativitatea ca fiind centrul matematicii, atribuie realitate obiectiv att
lumii fizice ct i entitilor abstracte
19
. Astfel se nate o lume care cliveaz n
mitologicul supus el nsui deconstruciei i desemantizrii
20
, fie prin aruncarea n
derizoriu a reperelor sacrului
21
, fie prin strdania dus pn la obstinaie de a-i
recalibra fiinei n chip egocentric reperele axiologice ale raportrii la sine i la semeni,
aciune concertat care urmrete n palierul profund o diluie a responsabilitii etice,
aciuni ce devin palpabile n cmpul social printr-un comportament ce relev o grav
maladie spiritual, manifestat printr-un nsigurant autism spiritual
22
.
n plan tiinific, cucerirea microuniversului la nivel cuantic se face tot mai
mult apelnd la argumentele spiritualismului upaniadic
23
i al gruprilor mistice de
inspiraie extrem-oriental
24
. Geneza teoretic a acestui fenomen o vom regsi

15
Ibidem.
16
Sancti Irenaei, Episcopi Lugdunensis et Martyris, Detectionis et eversionis falso
cognominate agnitionis, Contra Haereses, PG 7 (IV,20), Turnholti (Belgium) Typographi Brepols
Editores Pontificii.
17
n opera sa, Combatere i rsturnare a cunotinei mincinoase (Elegcoj ka A'natrop tj
yemou gnsewj) redat n latinete prin mai cunoscutul titlu Adversus haereses (Migne, PG 7, 437-
1224) i scris n jurul anului 185, n prima carte Sfntul Irineu prezint, descrie i analizeaz
sistemele gnostice (Valentin, Simon Magul, Menandru, etc.). n cea de a doua carte, combate i
respinge aceste sistemele gnostice prezentnd credina i Tradiia Bisericii prin comparaie cu
nvtura gnosticilor. Cf. Prof. Dr. Stylianos G. Papadopoulos, Patrologie, vol. I (Introducere,
Secolele II i III), trad. Lect. Dr. Adrian Marinescu, Ed. Bizantin, Bucureti, 2006, p. 290.
18
Roger Penrose observ c o imagine tiinific asupra lumii, care nu cuprinde pro-
blemele contiinei, nu poate pretinde completitudinea. Contiina este e o parte a Universului i
orice teorie fizic ce face abstracie de ea eueaz n ncercarea de a descrie realitatea. Cf. Roger
Penrose, Incertitudinile raiunii (Umbrele minii). n cutarea unei teorii tiinifice a contiinei, trad.
Dana Jalobeanu, Ed. Tehnic, Bucureti, 1999, p. 26.
19
David Deutsch, Textura realitii, trad. Gabriela Crstea, Ed. Tehnic, Bucureti, 2006,
p. 335.
20
Paul Cornea, Interpretare i raionalitate, Ed. Polirom, Iai, 2006, p. 117.
21
William C. Placher, A History of Christian Theology, The Westminster Press,
Philadelphia, 1983, pp. 291-296.
22
Pr. prof. dr. Vasile Nechita, Religiile abrahamice n contextul postmodernismului, Ed.
Vasiliana98, Iai, 2010, p. 190.
23
Gheorghe Vlduescu, Introducere n filosofia Orientului antic, Ed. tiinific i
Enciclopedic, Bucureti, 1980, p. 189.
24
Pr. prof. dr. Nicolae Achimescu, Noile micri religioase, Ed. Limes, Cluj-Napoca, 2002,
p. 89.
THEOLOGIA PONTICA

98
prefigurat de ctre Albert Einstein, apoi continuat de Herbert Planck
25
, cel care avea
s i impun noiunea de cuantic. Dealtfel, un vrf al fizicii cuantice moderne l-a
constituit fundamentarea electrodinamicii cuantice - pentru care Julian Schwinger,
Shinichiro Tomonaga i Richard Feynman au luat Premiul Nobel n 1965 - i a
cromodinamicii cuantice, noua teorie a interaciunilor tari. Acestea au condus la
modelul standard, al crui subiect l-a constituit unificarea forelor fundamentale din natur.
Iar de aici i pn la relaionarea fizicii cuantice cu experienele misticilor orientali, nu
a mai fost dect un pas. Considernd universul cuantic drept un loc al minii i mai
puin al materiei, un loc al structurilor complexe (a se vedea teoria haosului i a
fractalilor
26
) se restrnge activitatea contiinei doar la procesul de selectare a acelor
posibiliti de natur fizic dup ale cror legi poate fi perceput structura intim a lumii.
ntr-un mod evident reducionist, tiina s-a mulumit s analizeze aceste date
fr a include n ecuaii i sensul teleologic al Creaiei
27
formulat i mrturisit n
Simboalele de credin, cele care au marcat istoria eclesiastic de-a lungul secolelor,
mrturii pnevmatizate ale apostolicitii i universalitii credinei cretine. Pretext i
de polemic interconfesional, purtnd amprenta schismei Occidentului
28
, fenomenul
are rdcini decelabile mai ales n zelul misionarismului catolic, prin reflexul acceptat
al propriilor necesiti de supravieuire, declarate La Conciliul Vatican II (1962-1965),
apoi trecnd prin relaxri i crispri succesive, fiind definitiv cantonat n poziia de
principiu fondator al teoriei mplinirii
29
.
Pornind de la aceste tendine, ntr-un articol din revista Concilium (1996),
teologul american Paul Knitter distingea patru variante de poziie teologic a

25
Cf. Constantin Blceanu-Stolnici i Camelia Florela Voinea, Neuropsiholgia
postmodernist. De la mecanica cuantic la dinamica haosului, Ed. Ecologic, Bucureti, 2000,
pp. 18-23.
26
Cf. Benot B. Mandelbrot, Les objects fractales: forme, hasard et dimension, Series Nouvelle
bibliotheque scientifique, d. Flammarion, Paris, 1975, pp. 122-130.
27
Cf. Basarab Nicolescu, Transdisciplinaritatea. Manifest, Ed. Polirom, Iai, 1999, pp. 133-135.
28
Julien Ries, Les tudes manichennes. Des Controverses de la Rforme aux dcouvertes du
XXe sicle, coll. Cerfaux-Lefort, 1, Louvain-la-Neuve, Belgium, 1988, pp. 18-29.
29
n Lumen Gentium, constituie dogmatic a Conciliului Vatican II pe tema Bisericii, se
afirm c tot ceea ce n celelalte religii este bun i adevrat, Biserica socotete a fi o pregtire
evanghelic i un dar al Celui care lumineaz pe tot omul pentru ca el s aib via (cap. 16).
Afirmaia argumenteaz responsabilitatea Bisericii de a vesti mesajul hristic pentru ca tot ceea
ce e smn de bine n inima i gndul oamenilor ori n riturile specifice culturii lor s nu se
piard, ci s fie vindecat, nlat, mplinit ntru mrirea lui Dumnezeu, pentru nfrngerea
demonului i fericirea omului (cap. 17). O schimbare net n atitudinea catolic oficial fa de
diversitatea religioas va fi adus de constituia Nostra aetate, asupra relaiilor Bisericii cu
religiile necretine, publicat n 1965. Ea afirm respectul pentru ceea ce e adevrat i sfnt n
celelalte religii, invit n repetate rnduri la dialog cu iudaismul i islamul, religii monoteiste,
abrahamice, precum i cu hinduismul i budismul. Dar nu suprim n nici un fel exigena
misiunii cretine pentru evanghelizarea i convertirea tuturor oamenilor. n realitate, declaraia
Nostra aetate se situeaz n linia direct a teoriei mplinirii, a culminrii oricrei religii n
cretinism. Ea ine de modelul inclusivismului. Deci, fundamentul poziiei catolice continu s
fie doctrina mplinirii: Verbul ntrupat este mplinirea aspiraiei prezente n toate religiile
umanitii proclama Papa Ioan Paul II n scrisoarea apostolic Tertio millenio advente, din 10
noiembrie 1996, de aceea El este inta unic i definitiv. Michel Meslin, Le christianisme et
les religions, n: Histoire du christianisme, sub direcia lui Jean-Marie Mayeur, Charles i Luce
Pietri, Andr Vauchez, Marc Vnard, vol. XIV, Descle de Brouwer, Paris, 2000, pp. 139-143.
THEOLOGIA PONTICA

99
raportului ntre cretinism i religiile necretine. Expresie a unei secularizri interne a
cretinismului
30
, clasificarea se ntemeia pe relaia ntre Hristos i diversele tradiii
religioase: era vorba, n limbajul teologiei actuale a religiilor, despre o clasificare de tip
hristocentric iar nu eclesiocentric sau teocentric. n aceti termeni, teoria mplinirii
putea fi aezat sub formula Hristos n religii, n sensul c prezena hristic salvatoare
i adevrul Su lucreaz n toate religiile, dar n cretinism ele sunt integral cunoscute
i accesibile.
O alt formul propus era Hristos deasupra religiilor, unde se pot poziiona
inclusivismul generos i un pluralism nc problematic. Se consider c polul de
care depind i spre care tind toate religiile este Dumnezeu nsui, iar Hristos este
expresia normativ (iar nu exclusiv) a unui Dumnezeu care se adreseaz umanitii.
Hristos ar fi, dup acetia, doar o expresie conatural polului divin, ca o simpl
producie mitologic
31
, iar aceast expresie nu poate fi revendicat de o singur
religie pentru c omul rmne dependent de Dumnezeu n nelegerea de sine,
caracteristic fiinei umane
32
. S-a ajuns att de departe cu ideea autonomiei fiinei
umane nct unii teologi afirm c Dumnezeu nsui invit omul s triasc n lume
ca i cum nu ar exista Dumnezeu
33
.
Se uit, ns, c raiunea uman a avut n plan teologic - n formularea
dogmatic, n descrierea experienei spirituale - un rol major, luminat ns de credin
i cluzit de Adevrul divin revelat, aspect esenial care nu ar putea modela metoda
critic dup tiparele ideii lui Ren Girard dect n mod eminamente neognostic, numai
privind din aceast perspectiv necesitatea mpriei lui Dumnezeu devine
tiinific
34
. C domeniul de definiie predilect al neognosticismului conemporan este
acesta i nu altul, o dovedete similitudinea ntlnit n plan tiinific. Atunci cnd
fizicianul John Wheeler afirm c teoria cuantic permite imaginarea unei bucle
recursive ntre Univers i om, n care omul apare la fel de esenial organizrii
Universului pe ct este Universul pentru existena omului
35
, n planul profund se
remarc obiectivul profund esoteric al acestui demers metafizic: armonizarea forat,
sincretic - de pe baze eminamente neognostice - a conceptelor colii Vednta cu
nvtura cretin. Aceast tendin devine i mai evident n cartea lui Raimundo
Panikkar, Le Christ et lhindouisme, une prsence cache, lucrare n care acesta face o
distincie paradoxal ntre Iisus i Hristos, cel din urm nereductibil la manifestarea Sa
istoric. Numele lui Iisus este pentru el o form istoric concret a numelui care e mai
presus de orice nume (Flp. 2,9), iar Hristos, ca manifestare divin universal i deplin
realitate - uman, divin i cosmic - poate avea i alte nume alturi de Iisus, precum
rama - Rma, krsna - Krna, purusa - Purua.

30
Franois Andr Isambert, La secularisation interne du christianisme, n: Revue
franaise de sociologie, XVII, 1976, 4, pp. 573-589; Daniele Hervieu-Leger, La religion pour la
mmoire, Les ditons du Cerf, Paris, 1993, p .10.
31
Karl Rhaner, Considrations gnrales sur la Cristologie, apud Pr. Prof. Dumitru
Popescu, Ortodoxie i Catolicism. Dialog i reconcliere, Ed. Romnia cretin, Bucureti, 1999, p.109.
32
Karl Rhaner, L homme a lecoute de Verbe, apud ibidem, pp. 111-112.
33
Marcel Neusch, Les chrtiens et leurs vision de lhomme. Le christianisme et la foi
chrtienne, sous la direction de Joseph Dor, Descle, Paris, 1985, p. 64.
34
Jean-Marie Domenach, Anchet despre ideile contemporane, trad. Laura Mina,
coll. Repere, Ed. Humanitas, Bucureti, 1991, p. 137.
35
Cf. Philippe Gold Aubert, Creation et evolution, dition Slatkine, Geneva, 1990, p. 198.
THEOLOGIA PONTICA

100
Astfel nu mai surprinde pe nimeni faptul c, n urma dialogurilor cu maestrul
spiritual Jiddu Krishnamurti, fizicianul David Bohm avea s propun ntlnirea ntre
spiritualitate i fizic, aceeai pe care Fritjof Capra, unul dintre corifeii New Age-ului,
o va declara drept filon al raiunii, credinei i cercetrii tiinifice
36
. Acelai David
Bohm, pe la 1971, genera conceptul implicate order
37
care susine c Universul este
ntr-un anume fel nvelit, nfurat n fiecare prticic a sa, iar fiecare parte
reprezint o condensare a ntregului Univers. Teoria holonomic ne cere s privim
Universul nu ca pe o sum aleatorie de obiecte, ci drept un sistem complex de relaii
stabilite ntre diferite pri care se comport doar n mod relativ independent
38
.
Altfel spus, scopul final al tiinei este acela de a da o singur teorie care descrie
ntregul Univers
39
. Ordinea universal ar deveni astfel explicit ns, pn acum,
cercettorii nu au reuit s descopere dect o mic parte din legile acestei ordini.
Tributar parc ideilor antroposofiei steineriene, cercettorul clasifica aceste
planuri/dimensiuni ale Universului astfel: planul fizic este un plan mai dens, pe
cnd planul minii este mult mai subtil; dincolo de minte, planul contiinei are
caracteristici care abia acum se dezvluie: chiar i planul mental devine un plan fizic
dac ne ndreptm spre o direcie mai subtil
40
.
Putem repeta aceast teorie n cheia maniheist - pentru c aici se nscrie - i vom
ajunge la ideeea conform creia, sufletele conin pri de lumin (cuante) care trebuie
eliberate n urma unui proces cosmologic condus de Spiritul Viu iar apoi de Al Treilea
Trimis. n teoria acestui fizician, sufletul s-ar trage direct din Tatl Mreiei, iar
menirea lui e aceea de a se ntoarce n slaul su originar. Piedica o constituie doar
amestecul cu lumea ntunericului, prin cderea sufletului n corp
41
, n trupul-
sicriu
42
i pierderea aripilor sale
43
, trdnd astfel apropierea de platonism, dup
care realitatea fizic ar consta din imitaii perfecte ale abstraciilor.
Cu alte cuvinte, asistm la naterea unei noi paradigme n cercetare, aceeai pe
care Thomas Kuhn, n Structura revoluiilor tiinifice, avea s o defineasc drept
aparatul psihologic i teoretic capabil s reuneasc, ntr-o modalitate specific,
explicarea eforturilor cercetrii
44
. Dar, aceast procedur de amalgamare a conceptelor

36
Cf. Fritjof Capra, Taofizica. O paralel ntre fizica modern i mistica oriental, trad. Doina
impu, Ed. Tehnic, Bucureti, 2004; Idem, nelepciune aparte. Dialoguri cu oameni remarcabili,
trad. Walter Radu Fotescu, Ed. Tehnic, Bucureti, 2004.
37
Dumitru Constantin Dulcan, Inteligena materiei, ediia a II-a revzut i adugit, Ed.
Teora, Bucureti, 1992, p. 217.
38
David Bohm, Basil J. Hiley, On the Intuitive Understanding of Nonlocality as Implied by
Quantum Theory, Foundations of Physics, vol. V, Editor in Chief Alwin Van Der Merwe,
Springer, U.S.A.,1975, pp. 93-109.
39
Stephen Hawking, Scurt istorie a timpului, trad. Gheorghe Stratan, Ed. Humanitas,
Bucureti, 2004, pp. 24-28.
40
David Bohm, A New Theory of the Relationship of Mind and Matter, Philosophical
Psychology, vol. 3, nr. 3, 1990, p. 280.
41
Platon, Timaios (42 a), trad. Ctlin Partenie, Platon, Opere, (vol.VII), Ed. tiinific i
Enciclopedic, Bucureti, 1993.
42
Idem, Cratylos (400 c), trad. Sorin Noica, Platon, Opere, (vol. III), Ed. tiinific i
Enciclopedic, Bucureti, 1978.
43
Plotin, Enneade II (9.3), ed.cit.
44
Cf. Thomas Kuhn, Structura revoluiilor tiinifice, trad. Radu J. Bogdan, Ed.
Humanitas, Bucureti, 2008, pp. 96-120.
THEOLOGIA PONTICA

101
i mecanismelor psihocognitive fusese deja anticipat de ctre Nietzsche, pe la 1886, n
lucrarea Jenseits von Gut und Bse, unde marele filosof german scria: pornind de la
aceast credin se strduiesc ei ctre tiin, ctre acel lucru care va fi botezat n
cele din urm solemn cu numele de Adevr
45
.
Remarcndu-i tocmai aceast capacitate de adaptare i disimulare, Edmond
Robillard consider neognosticismul drept cel mai mare cameleon care exist: el nu
are culori proprii, el nu se prezint dect mbrind ideile din mediul n care i face
propagand
46
, fapt care ngreuneaz percepia aciunii sale la nivelul construciilor i
deconstruciilor istorice, la nivelul tiinei sau societii n genere
47
prin contribuia sa
evident la fenomenologia sincretist specific epocii
48
i care, printr-un resort
manipulatoriu, deliberat, pentru a arunca n derizoriu orice ncercare de a deslui
resorturile perfide ale fenomenologiei neognostice actuale ncearc, pe ct posibil, a fi
cantonat de ctre majoritatea exegeilor doar n orizontul Antichitii
49
, fr extensiile
sale toxice postmoderne.
n realitate, din perspectiva teologiei ortodoxe misionare, analiza epistemic a
fenomenologiei neognostice poate oferi suficiente argumente pentru a sublinia, n
ciuda mult trmbiatei oferte pseudo-ecumeniste, c gnoza reprezint aadar regresie,
nu progres, deoarece reprezint o tentativ de orientalizare a cretinismului, nu de
elenizare a lui
50
, aa cum se ntmplase n Antichitate. n prim-plan se posteaz o
publicitate agresiv, care subliniaz facilitatea confortului intelectual n tratarea
diverelor teme de interes general, mai ales prin apelul la proceduri i mijloace
specifice unor abordri tiinifice interdisciplinare, deoarece aici, pe grania mereu
volatil a acestora, seminele neognosticismului gsesc adesea terenul fertil al nsei
ambiguitii ei gnoseologice i etice.
Cretinismul, din perspectiva inconfundabil a Revelaiei divine, subliniaz c
Dumnezeu este realitatea ultim
51
a Crei fiinare i putere presupun Absolutul
Binelui i al Iubirii (Rm.1,20). Prin concentrarea ideatic a darului divin al cunoaterii
raionale, cretinismul descrie rosturile Creaiei din perspectiva ipostatic i subliniaz
relaia special a omului cu natura nconjurtoare
52
, mai ales atunci cnd acesta se afl
pe drumul cunoaterii, pentru c n alteritatea dintre adevr i cunoatere, precede

45
Friedrich Nietzche, Dincolo de Bine i de Ru, trad. Francisc Grndberg, Ed. Teora,
Bucureti, 1998, p. 3.
46
Edmond Robillard, La libration du cycle des naissances: gnose ou rsurrection
chrtienne, dans: Nouveau dialogue, 35 (mai 1980), p. 29.
47
Cf. Wilfred Cantwell Smith, The Meaning and End of Religion, Fortress Press Editions,
1991, pp. 165-166.
48
Cf. Dario Sabbatucci, Syncrtisme, dans: Encyclopdia Universalis, tome 15, Paris,
Encyclopdia Universalis France S.A., 1973, pp. 655-656.
49
Cf. Birger A. Pearsn, Religious Syncretism in Antiquity. Essays in Conversation With Geo
Widengren, Missoula, Massasuchets, Scholars Press, 1975, p. 66.
50
Simone Ptrement, Eseu asupra dualismului la Platon, la gnostici i manihei, trad. Ioana
Munteanu i Daria Octavia Murgu, Ed. Symposion, Bucureti, 1996, p. 169.
51
Paul Tillich, Systematic Theology, vol. II, University of Chicago Press, Chicago, 1957, p.
5, apud Frank J. Tipler, Fizica nemuririi. Dumnezeu, cosmologie modern i nvierea morilor, trad.
Roman Chiril i Doina impu, Ed. Tehnic, Bucureti, 2008, p. 4.
52
Cf. Paul H. Santmire, Ritualizing Nature. Renewing Christian Liturgy in a Time of Crisis,
Fortress Press, Minneapolis, 2008, p. 21.
THEOLOGIA PONTICA

102
ntotdeauna adevrul, ca lucru (sensibil sau inteligibil) i urmeaz cunoaterea, ca
participare total sau parial la acest lucru
53
.
Focalizarea sensurilor lumii i ale vieii n fiina uman, era premisa care
deschidea orizonturile unui adevr polimorfic: de la existenialism la antropocentrism,
iar de aici la macroantropologism nu e dect un pas pe care l-a i fcut gndirea
cretin, reconciliind ontologia i istoria
54
, aeznd pe acelai palier omul i Cosmosul .
Apare aici un raport paradoxal, ntre Iisus Hristos purttorul de ap vie i ceea ce
s-a numit philosophia perennis
55
- respectiv tradiiile Antichitii i tot ceea ce era mai
nalt n gndirea filosofic
56
. Raportul lor e vdit asimetric, pentru simplul fapt c
lumea e fcut pentru a fi umanizat, nu omul pentru a fi asimilat lumii, naturii
57
,
fiind locul n care omul este aezat de ctre Sfinii Prini ca pe o a doua lume mare
n cea mic
58
. n acest calitate de inel al Creaiei omul determin dimensiunea
semnificativ-teologal a propriei cunoateri, domeniu n care infrastructura relaiilor
divine joac rolul unui principiu al coerenei i rolul unei interfee pentru Creaie i
Dumnezeu
59
.
n ceea ce privete metodologia, maniera psihologic neognostic de insinuare
se concentreaz pe negarea valenelor eshatologice ale timpului prin proceduri de
inserare n mentalul colectiv a logicii laodiciene
60
a lui nici-nici (Apoc.3,15), ceea ce
conduce la ubicuitate i ucronie - acel timp-netimp pe care s-ar putea proiecta,
asemenea umbrelor peterii platonice, sensul totalizator al lumii - o procedur tot mai
fascinant pentru elitele aflate n cutarea nemuririi i iluminrii. n realitate, nu
obin altceva dect o adncire a propriilor sufletele n mruntaiele peterii,
apropiindu-le astfel de locul n care le va cdea din venicie, ca un fulger (Is.14,12-15;
Lc.10,18), Stpnul.
Dintr-o alt direcie de aciune, postmodernitatea reanimeaz fie arianismul
rigorist (teroj kat` ousan), fie pe cel moderat (moiosioj) contestnd persoana
divin a Fiului lui Dumnezeu n doctrinele diferitelor grupri neoprotestante, dar n
special maniheismul prin ceea ce ncearc scientologia care i propune s ofere
rspunsuri exhaustive la toate ntrebrile privind originea i destinul lumii i al

53
Nikos Matsoukas, Introducere n gnoseologia teologic, trad. Maricel Popa, Ed.
Bizantin, Bucureti, 1997, p. 37.
54
Bernard Sesbo, Pedagogie du Christ. Elments de christologie fondamentale, ditions du
Cerf, Paris, 1977, p. 152.
55
Cel dinti autor care a susinut c exist totui o astfel de filosofie, creia i-a dat
numele de philosophia perennis - filosofia etern, a fost gnditorul Augustinus Steuchus
Eugabinus (1497-1548), n lucrarea De philosophia perenni, Lyon, 1540. Anton Dumitriu, Homo
universalis. ncercare asupra naturii realitii umane, Ed. Eminescu, Bucureti, 1990, p. 30-31.
56
Cf. Conseil Pontifical de la Culture, Conseil Pontifical Pour le Dialogue Interreligieux,
Jsus Christ, le porteur deau vive: une rflexion chrtienne sur le Nouvel ge, Bayard, Fleurus-
Mame, Les ditions du Cerf, Paris, 2003, p. 28, apud Jrme Rousse-Lacordaire, sotrisme et
Christianisme. Histoire et enjeux thologiques dune expatriation, Les ditions du Cerf, Paris, 2007, p. 35.
57
Pr. prof. dr. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. 1, Ed. Instutului
Biblic i de Misiune al B.O.R., Bucureti, 1996, p. 13.
58
Cf. Sfntul Maxim Mrturisitorul, Ambigua (7j), coll. PSB 80, trad. Pr. prof. Dumitru
Stniloae, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti, 1983, p. 95.
59
Cf. Justin Popovici, Omul i Dumnezeul-om. Abisurile i culmile filosofiei, trad. Diac.
Ioan Ic Jr., Ed. Deisis, Sibiu, 1997, p. 75.
60
Cf. Pr. prof. dr. Vasile Nechita, op.cit., p.78.
THEOLOGIA PONTICA

103
omenirii
61
, reunind n aceleai direcii de aciune dualismul cu domeniul de definiie
al rului care plutete egolatru ntre propriile reverii eterne. Astfel, ptrunde n
ntreaga metafizic iluzia de nezdruncinat c fiina e de la sine neleas i, drept
urmare, Nimicul pare a fi mai uor de neles dect cele de ordinul fiinrii
62
.
De pe aceste considerente, nefiind n stare de a depi ontologic tensiunea
dintre subiect i obiect n planul cunoaterii, existenialismul s-a strduit s
ngrmdeasc, n faa oglinzilor sale deformate i deformante, concepii ce acordau
prioritate existenei n raport cu esena. Astfel se ntea ideea conform creia,
structural i antropologic, rul e mai aproape de om dect Dumnezeu. Aici, un
segment al ontologiei pare a se destructura pe sine n ceea ce, din perspectiva Dasein-
ului heideggerian
63
, avea s fie prins n concept ca meontologie, formul prin care fiina
omului nu-i va descoperi dect propriile limite i implicit anxieti, eventual doar o
luciditate sporit n faa evidenelor implacabile, pentru c, dup cum afirma i Platon
... nefiina, la rndul su, oarecum nu este
64
.
Pstrnd netirbit componenta profund moral-paideutic a Mrturisirilor sale
de Credin, de pe temeiul gndirii patristice, nvtura ortodox subliniaz c
raiunea trebuie ndemnat s treac peste, s depeasc aparena care i
obnubilieaz cunoaterea i ascensiunea ctre divin
65
: Privete, dar, cu mintea pe toate
cele ce-s absente ca i cum ar fi sigur prezente
66
afirma Clement Alexandrinul. Altfel spus,
orice tentativ de a cunoate lumea fr analiza ultim a raiunii, nu poate aduce dect
searbede iluzii. In extensio, fr credin orice cercetare tiinific fcut cu detaare,
fr implicare personal i ntr-o manier materialist se izoleaz de facultile
superioare ale omului i prin aceast izolare restrnge aria i puterea discernmntului
i a nelegerii
67
.
Teologia a devenit ea nsi o tiin n sensul modern al cuvntului. Exist
curente care consider teologia tiina tiinelor, dar i unele care vd n ea doar un
discurs uman fr vreo referin la Dumnezeu, sau care o descalific pn la rangul de
idee i nu ca structur coerent n arhitectonica fiinei. Aadar, transformarea teologiei
n tiin, implic riscul de reducerea lui Dumnezeu la categoriile conceptelor filosofice
capabile s guverneze o societate special de credincioi n interiorul societii
globale
68
. Cobort la nivelul de nelegere al omului, Dumnezeu este transformat i

61
Ioan Petru Culianu, Arborele gnozei. Mitologia gnostic de la cretinismul timpuriu la
nihilismul modern, trad. Corina Popescu, Ed. Nemira, Bucureti, 1998, p. 248.
62
Martin Heidegger, n Postfaa la Ce este metafizica (306), n: Repere pe drumul
gndirii, trad. Thomas Kleininger i Gabriel Liiceanu, Ed. Politic, Bucureti, 1988, pp. 283-284.
63
Idem, Fiin i Timp, trad. Dorin Tilinc, Ed. Jurnalul literar, Bucureti, 1994, p. 7.
64
Platon, Sofistul, (241 d), trad. Constantin Noica, n: Platon, Opere, (vol. VI) Ed.
tiinific i Enciclopedic, Bucureti, 1989.
65
Irne Hausherr, Ignorance infinie ou science infinie?, coll. Orientalia Christiana Periodica.
Comentarii de re orientali Aetatis Christianae sacra et profana, nr. 25, p. 44-52, Editi cura et opera
Pontificii Instituti Orientalium Studiorum, Piazza S. Maria Maggiore, 7, Roma, 1959.
66
Clement Alexandrinul, Scrieri, II, Stromate, (V, 15,5), trad. Pr. Dumitru Fecioru, coll.
PSB 5, Ed. IBMBOR, Bucureti, 1982.
67
Cf. Michael Polanyi, n: T.F. Torrance, Belief in Science and in Christian Life, xv, apud
Norman Gulley, Systematic Theology. Prolegomena, Foreword by Millard J. Erickson, Andrew
University Press, Berrien Springs, Michigan, 2003, pp. 160-161.
68
Marcel Gauchet, Dezvrjirea lumii. O istorie politic a religiei, trad. Vasile Tonoiu, Ed.
tiinific, Bucureti, 1995, p. 194.
THEOLOGIA PONTICA

104
caracterizat n funcie de preferinele i posibilitile tiinifice ale timpurilor i
oamenilor, dar cu consecine grave asupra nelegerii lumii i a vieii, aa dup cum
procedase ateismul existenialist care considera c omul nsui este sursa autonom a
sensului i a valorii
69
.
Oferind un rspuns viabil i mereu actual, perspectiva teologic ortodox
argumenteaz n mod indubitabil de ce garantul compatibilitii dintre tiin i
teologie este Biserica: att teologul ct i omul de tiin trebuie s se ncread n
Biseric, stlpul i temelia adevrului (1Tim.3,15) deoarece izvorul cunoaterii
cretine este Revelaia pe care Biserica o actualizeaz n mersul ei pentru a fi de folos n
fiecare epoc i a rspunde astfel diferitelor mentaliti i aspiraii umane
70
. tiina
poate deveni chiar mrturisitoare a Tainelor supraraionale, sau mcar poate s le
intuiasc atunci cnd manifest smerenie n cercetare i recunoate c, mai presus de
rigurozitatea legilor i formulelor sale, mai presus de demonstraiile sale analitice,
exist Adevrul revelat. C aa stau lucrurile, istoria gndirii o dovedete, mai ales
prin faptele care arat c, ceea ce s-a ntmplat prin filosofia lui Descartes (care cuta
s ajung la cunoaterea adevrului prin cauzele lui prime
71
) - independent de propria
lui credin - a fost distrugerea idealului medieval al nelepciunii cretine
72
.
De asemenea, este adevrat c recunoaterea existenei Adevrului revelat de
ctre savani i mrturisirea Lui ca Adevr suprem nu nseamn, implicit,
recunoaterea ntregii Revelaii ca temei al tiinei, i nici recunoaterea Revelaiei ca
normativ de ctre tiin n ntregul ei. Teologia rsritean, n ansamblul ei, nu s-a
aflat niciodat ntr-o poziie de ostilitate fa de tiina adevrat, fiindc nu a
confundat scopul ei cu acela al tiinei i nu i-a abandonat idealul, chiar dac
aplicarea metodei critice istorice la studiul Scripturii a continuat s-i separe pe teologi
i chiar Bisericile
73
. Ea a neles n mod admirabil c tiina are menirea de a descoperi
legile i raiunile divine n Creaie i mai ales faptul c, tocmai prin aceasta, contribuie
la descoperirea lui Dumnezeu n Univers.
Credincioas acestor principii, Ortodoxia a evitat att confuzia dintre tiin i
teologie, ct i conflictul dintre ele. Aa se face c muli dintre Sfinii Bisericii au fost i
teologi i au dobndit i cunoaterea tiinific. Att teologul ct i omul de tiin au
nevoie de credin pentru a nainta spre cunoatere pe calea experienei, iar aceasta
sporete ndeosebi prin participarea la viaa Bisericii. Fcnd apel la un alt exemplu,
dac ar fi s lum n considerare ambiia fundamental a lui Teilhard de Chardin de a
capta n aprarea cretinismului forele vii ale epocii: tiina i construcia uman a
viitorului
74
, trebuie s pornim de la premisa acestuia conform creia Religia i tiina

69
Carl F. H. Henry, Dumnezeu, revelaie i autoritate, vol. 3 (Dumnezeu care vorbete i
arat), trad. Agnes Dragomir, Ed. Cartea Cretin, Oradea, 1996, p. 251.
70
Karen Armastrong, O istorie a lui Dumnezeu, trad. Fraga Cusin, Ed. Cartea
Romneasc, Bucureti, 2001, p. 96.
71
Ren Descartes, Principiile filosofiei, trad. Ioan Deac, Ed. IRI, Bucureti, 2000, p. 5.
72
tienne Gilson, Dumnezeu i filosofia, trad. Alex Moldovan, Ed. Galaxia Gutenberg,
Trgu Lpu, 2005, p. 72.
73
Jaroslav Pelikan, Tradiia cretin, vol. V (Doctrina cretin i cultura modern (de la
1700)), trad. Mihai-Silviu Chiril, Ed. Polirom, Iai, 2008, p. 350.
74
Ernest Stere, Istoria doctrinelor morale, vol. 3, Ed. tiinific i Enciclopedic, Bucureti,
1979, p. 227.
THEOLOGIA PONTICA

105
sunt cele dou fee ori faze conjugate ale unui act complet de cunoatere
75
. Vom
descoperi doar o formul care insinueaz tendia de a le aduce ntr-o coabitare
nespecific, efort care a devenit extrem de vizibil n postmodernism.
n realitate, doar contemplarea Cuvntului stabilete adevratele coordonate ale
vieii Bisericii n lume, pentru c acolo unde este cuvntul Su este concomitent i
prezena sa haric, n energia venic i necreat ce nconjoar misterul divin
tripersonal
76
. Aceasta este comuniunea care mrturisete, mobilizeaz i
propovduiete, pe baza nvturii Apostolilor i Profeilor, Cuvntul lui Dumnezeu
n lume, care au fost trimii la propovduire abia dup ce s-au umplut cu har de sus
77
.
Contestndu-i caracterul supraraional conferit de specificul Cuvntului divin
revelat de Dumnezeu nsui - incognoscibil n fiina Sa i cognoscibil n energiile Sale
venice - n harul sfineniei ndumnezeitoare, ca act al lui Dumnezeu din iubire
liber
78
, favorizai de diverse structuri de putere, asupra religiei se npustesc indivizi
ce vorbesc public n numele umanitii i fac afirmaii la adresa lui Dumnezeu i
Bisericii. La sfritul secolului al XIX-lea i n secolul XX, cretinismul s-a confruntat cu
fenomenele provocate de marile schimbri ale revoluiei industriale, crora li s-au
adugat problemele anexe ale urbanizrii, cum sunt apariia societii de mas i
introducerea noilor tehnologii de comunicare. Tot acum, relaiile diferitelor Biserici
locale cu statele declarate laice au devenit din ce n ce tot mai delicate i mai
dificile
79
, fapt pentru care istoria cretinismului n secolul al XX-lea poate fi citit ca
istoria unei confruntri dintre modernism i secularism. n general ns, se remarc o
reluare viguroas a vieii spirituale care a strbtut toate confesiunile cretine, prin
propunerea unor noi sinteze teologice (deosebit de bogat este filonul spiritualitii i al
teologiei protestante iniiat de Sren Kierkegaard n secolul al XIX-lea i urmat de Karl
Barth, Rudolf Bultmann, Dietrich Bonhoeffer, Paul Tillich, Jrgen Moltmann .a.) i a
noi perspective de spiritualizare i organizare care au marcat lumea aa-zis laic (n
ambient catolic: Institutele seculare, Aciunea Catolic)
80
.
Specific epocii este, aadar, diversitatea pe trm filosofic i teologic prin
coexistena unei teologii conservatoare fundamentaliste, care ine la interpretarea
tradiional, alturi de o teologie liberal nostalgic i pesimist ca aceea a lui Rudolf
Bultmann
81
, gata s aplice principiile tiinifice i s trag concluzii pe baza acestui
efort. Biserica Romei n-a putut continua s ignore rezultatele acestor evoluii, de aceea

75
Pierre Teilhard De Chardin, Le Phnomne humain, dition Seuil, Paris, 1970, p. 285-
287. Conferina de la Boston (1979) a Consiliului Ecumenic al Bisericilor sublinia acest adevr.
Cf. Jean-Luc Blondel (ed.), Science sans conscience? Foi, science et avenir de lhomme, coll. Le Champs
thique, no.3, Labor et fides, Genve, 1980.
76
Pr. dr. Gheorghe Petraru, Teologie fundamental i misionar. Ecumenism, Ed.
Performantica, Iai, 2006, p. 149.
77
Pr. prof. dr. Vasile V. Muntean, Istoria cretintii de la Hristos pn la Reform, Ed.
, Bucureti, 2004, p. 41.
78
Dumitru Stniloae, Iisus Hristos lumina lumii i ndumnezeitorul omului, Ed. Anastasia,
Bucureti, 1993, p. 87.
79
Teofil Tia, Rencretinarea Europei! Teologia religiei n pastorala i misiologia contemporan,
Ed. Rentregirea, Alba Iulia, 2003, p. 222.
80
Earle E. Cairns, Cretinismul de-a lungul secolelor, (o istorie a Bisericii cretine), trad.
Laureniu Doris i J.F. Tipei, Ed. Cartea cretin, Oradea, 2007, p. 154.
81
Cf. Rosino Gibellini, Panorame de la Thologie au XX-ime sicle, Les ditions du Cerf,
Paris, 1994, pp. 39-40.
THEOLOGIA PONTICA

106
Conciliul Vatican II a decretat c Biblia suport interpretri n lumina fiecrei epoci,
aspect ce confirma decizia mai veche de acceptare limitat a studiului tiinific al
Bibliei (criticismul). Acceptarea ideii de libertate religioas era o alt decizie care punea
cretinismul catolic n acord cu practicile moderne. Tradiionalitii catolici au
condamnat evoluia Bisericii Romei la Conciliul Vatican II
82
, preferndu-se deciziile
primului Conciliu (1869) n care au fost condamnate curentele sau ideologiile moderne.
n istorie, timpul Iluminismului s-a voit a fi unul al raiunii, un timp pregtit de
Renatere i, n parte, chiar de Reform
83
. Pentru noua paradigm cultural i istoric
raiunea uman devenea unic izvor al cunoaterii, dar contesta teocentrismul,
propunnd n locul viziunii teologice un antropocentrism radical. Bisericii i rmnea
religia predominant a vechiului continent, dar i se retrgea teoretic supremaia pentru
ca locul teologiei s fie redat tiinelor
84
. Astzi acest deziderat se cere a fi atins prin
contestarea puterii simbolice a acesteia, pornind de la considerentul c noul vehicul
simbolic este antimonopol prin excelen. El s-a nscut inclusiv ca o form de revolt
mpotriva tendinei Bisericii de a instala un asemenea monopol. Dreptul la ndoial fusese
(re)consacrat de Descartes
85
. Ideea reface aadar crrile specifice raionalismului
european care, continund tendina scolasticii, a avut tendina de a fundamenta
credina religioas pe baza raiunii, avertiznd-o n acelai timp, mai ales prin
criticismul kantian, c trebuie s se opreasc unde ncepe credina, lsnd acesteia
spaiul ei de aciune
86
.
Din perspectiva cretin, liniile majore ale atitudinii selective a teologiei au fost
jalonate nc din secolul de aur al Bisericii de ctre Sfntul Vasile cel Mare
87
, fapt care
face i mai iluzorie tendina unor teologi actuali de a mpca Sfnta Scriptur cu
tiina
88
.
Modernitatea a radicalizat ns ruptura dintre credin i raiune
89
, nceput de
scolastica medieval, prin preluarea elementelor unui ateism al filosofiei populare -

82
n opt Enciclice, Papa Ioan al XXIII-lea lua atitudine fa de cele mai importante
probleme contemporane. n Enciclica sa inaugural, Ad Petri cathedram, din 29 iunie 1959, Papa
a artat c adevrul, unitatea i pacea trebuie promovate n spiritul iubirii i a amintit de
participarea lumii ntregi, fr deosebire de naiune i ideologie. Conciliul II Vatican, a fost
declarat deschis la 11 octombrie 1962 n basilica San Pietro. ntre Prinii conciliari apar i
primele diferene de opinie la discutarea schemei asupra izvoarelor revelaiei. August Franzen
i Remigius Bumer, Istoria Papilor, trad. Pr. Romulus Pop, Ed. Arhiepiscopiei Romano-Catolice,
Bucureti, 1996, pp. 435-437.
83
Cf. Keith Randell, Luther i Reforma n Germania 1517-55, trad. Horia Niculescu, Ed.
All, Bucureti, 1994, p. 21.
84
Cf. Pr. prof. dr. Dumitru Popescu, Teologie i cultur, Ed. Instutului Biblic i de
Misiune al B.O.R., Bucureti, 1993, pp. 105-107.
85
Eugen Ovidiu Chirovici, Puterea, Ed. RAO International Publishing Company,
Bucureti, 2009, p. 123.
86
Jean-Louis Schlegel, Religia n societile moderne, n: Jean-Michel Besnier (coord.),
Conceptele umanitii, trad. Dora Mezdrea, Ed. Lider, Bucureti, 1996, p. 95.
87
Cf. Sfntul Vasile cel Mare, Omilia a XXII-a. Ctre tineri, 2, n: Scrieri, Partea a treia,
coll. PSB 12, trad. Pr. prof. dr. Constantin Corniescu i Pr. prof. dr. Teodor Bodogae, Instutului
Biblic i de Misiune al B.O.R., Bucureti, 1988, p. 10.
88
Cf. Ren Gunon, Demiurgul i alte studii tradiionale, trad. Daniel Hoblea, Ed. Herald,
Bucureti, 2005, p. 267.
89
John Cottingham, Raionalitii: Descartes, Spinoza, Leibniz, trad. Laureniu-tefan
Scarlat, Ed. Humanitas, Bucureti, 1998, p. 257.
THEOLOGIA PONTICA

107
extins n anumite segmente nemulumite de ingerina nemsurat a Bisericii
occcidentale n viaa privat a persoanei, precum i de libertinismul unor persoane
eclesiastice sau politice
90
- i propune drept unic izvor al cunoaterii umane lumina
natural a raiunii, pentru c, afirm ei, odat cu Hristos locuiete n lume o noutate
care nu este a lumii
91
. Aseriunea trdeaz, ca prim caracteristic, un substrat
polemic, o reacie radical mpotriva metafizicii; afirmarea naturalului o reprezint pe
cea de-a doua, iar ultima caracteristic o reprezint insistena afirmrii naturii ca
surs att a cunoaterii, ct i a dreptului
92
. Desigur, omul de tiin nu se mulumete
cu credina, cu ncrederea. Dar nici teologul nu rmne la credina iniial, ci sporind
n credina implicit nainteaz n cunotin, care este i ea un fel de credin. Mintea -
scria Talasie Libianul - care ncepe s se nelepeasc n cele dumnezeieti, ncepe de la
credin i trecnd prin cele de la mijloc sfrete iari la credina cea mai de sus
93
.
Dintr-o alt perspectiv analitic, lumea postmodern se poate regsi att n
spaiul care nu a fost niciodat cretin, ct i n structurile societii secularizate unde
se manifest ceea ce a fost definit ca rentoarcere a sacrului
94
. n esen, o reaezare
n suport axiologic a noilor formule care-i propun sine die o pierdere a absolutului
95
,
dar care se autodefinesc drept religiozitate neognostic, devenit operaional n
primul rnd prin structurile semiotice
96
ale meta-limbajului, prin intermediul crora
ntreaga lume a realului s-a transformat n lumea posibilului
97
. Procesul este
convergent cu secularizarea accelerat civilizaiei tehnologice, aceea care induce o
anumit mefien menit s amplifice tensiunea permanent i distana care exist
ntre ceea ce trebuie s fim i ceea ce suntem [...] i amplific posibilitatea
manipulrilor de tot felul
98
.
Dintotdeauna cunoaterea ine, nainte de toate, de structurile logosice ale
limbajului, iar o credin nu seamn cu o stare momentan a minii
99
. Ignornd
acest aspect, se duce astzi pe culmi nebnuite procedeul marcionit de eludare a

90
Raymond Trousson, Istoria gndirii libere. De la origini pn n 1789, trad. Mihai
Ungurean, Ed. Polirom, Iai, 1997, pp. 144-149.
91
Jean-Luc Marion, Vizibilul i revelatul. Teologie, metafizic i fenomenologie, trad. Maria-
Cornelia Ic Jr., Ed. Deisis, Sibiu, 2007, p. 128.
92
Miguel de Unamuno, Agonia cretinismului, trad. Radu I. Petrescu, Ed. Institutul
European, Iai, 1993, p. 291.
93
Talasie Libianul i Africanul, Despre dragoste, nfrnare i petrecerea cea dup
minte ctre Pavel prezbiterul, (Suta a IV-a, cuv. 80), n: Filocalia sau culegere din scrierile Sfinilor
Prini care arat cum se poate omul curi, lumina i desvri, vol. IV, trad. Dumitru Stniloae,
Tipografia Arhidiecezan, Sibiu, 1948, p. 33.
94
Julien Ries, Religion, magie et sectes. Une aproche phnomnologique, Centre dhistoire des
religions, Louvain-la-Neuve, 1981, p. 97.
95
Alain Woodrow, Les nouvelles sectes, ditions du Seuil, Paris, 1977, p. 20.
96
Cf. Thomas Sebeok, Semnele. O introducere n semiotic, trad. Sorin Mrculescu, Ed.
Humanitas, Bucureti, 2002, pp. 19-29.
97
Max Picard, Fuga de Dumnezeu, trad. Patricia Merfu i Pr. prof. George Remete, Ed.
Anastasia, Bucureti, 1998, p. 28.
98
Pr. prof. dr. Gheorghe Popa, Viaa uman ntre determinismul manipulrilor
tehnologice i libertatea transfigurrii spirituale, cap. IV: Teologia i viaa moral a societii, n:
Analele tiinifice ale Universitii Alexandru Ioan Cuza din Iai, tom IX, Teologie, 2004, p. 231.
99
Ludwig Wittgenstein, Caietul albastru, trad. Mircea Dumitru, Mircea Flonta, Adrian-
Paul Iliescu, Ed. Humanitas, Bucureti, 1993, p. 114.
THEOLOGIA PONTICA

108
adevrului printr-o exegez circular, fornd procedural limitele unei hermeneutici
inverse
100
. Prin inabilitatea sa de a nara, se exprim n prpastia abrupt dintre cele
dou lumi, cci mitul gnostic prolifereaz tocmai pentru a explica legtura dintre cele
dou lumi
101
. Neognosticii duc procedural exerciiul mai departe - ntr-o manier pur
nominalist, dar concomitent tributari semioticii moderne
102
- prin abolirea referenialului
metafizic i obsesia demonstraiei c Transcendentul reprezint doar o palid proiecie
a imanentului. Pentru acetia, negarea Transcendentului urmeaz dispariiei
semnelor transcendenei, de vreme ce El nu se poate afirma dect n mod simbolic
103
.
Pentru a contracara desacralizarea cuvntului, efortul misionar al Bisericii se
concentreaz pe repnevmatizarea i resemantizarea limbajului su apologetic, diseminat n
structurile mentale i lingvistice ale omului pe drumul acestuia prin istorie
104
, dar i pe
rspunsul la ntrebarea de ce viermele laicitii se afl n fructul filosofei?
105
Printr-o
normare moral a cognitivului, se poate demonstra c realitatea lumii, poziionat
ntre fizic i metafizic, nu se caracterizeaz pe raporturi de exclusivitate ci rmne
condiia sine qua non a aprofundrilor teologice, prin apariia unei culturi globale,
printr-o viziune ntr-adevr global asupra lumii
106
. Dar, ceea ce nu s-a neles nici de
ctre corifeii modernismului englez, caracterizat printr-o aprofundare a teologiei
naturale ce avea s sfreasc n deism, sau de ctre modernitii germani, cei care au
dinamitat coerena teologiei prin infuzionarea excesiv a acesteia n planul cultural,
nici de ctre reprezentanii deconstructivismului i hermeneuticii aflai n cutarea
profunzimilor metafizice ale tiinei i a genealogiei acesteia (Jacques Derrida, Gilles
Deleuze, Richard Rorty, Michel Foucault), este tocmai un aspect esenial: dincolo de
reformulrile lor succesive dictate de nevoia alinierii la mereu alte paradigme,
puternic, liber, existent n infinit, tainic, implicit, invizibil, sensibil, ordinea se
afl acolo, etern i necesar, n spatele fenomenelor foarte sus deasupra Universului,
dar prezent n fiecare particul
107
.
Filosofia postmodern ncearc, n acelai spirit neopgn, s gseasc piatra
filosofal (Lapis philosophorum), elixirul () ce ar permite manipularea fenomenelor
dup voia posesorului ei, prin distilarea alchimic - desascralizarea cuvintelor, aa
dup cum o face Karl Popper prin tratarea problemei simplitii n Logik der
Forschung (Logica cercetrii)
108
. Aici, la grania dintre tiin, filosofie i religie se duce
o btlie acerb, pe locul unde vanitatea fiinei se devoaleaz ntr-o profund

100
Cf. Jean Borella, Criza simbolismului religios, trad. Diana Morrau, Ed. Institutul
European, Iai, 1995, pp. 123-124.
101
Ioan Petru Culianu, op. cit., pp. 228-229.
102
Cf. Ferdinand De Saussure, Curs de lingvistic general, ediie critic de Tullio De
Mauro, trad. Irina Izverna, Ed. Polirom, Iai, 1995, pp. 21-46.
103
Jean Borella, op.cit, p. 124.
104
Cf. Radu Preda, Jurnal cu Petre uea, Ed. Humanitas, Bucureti, 1992, pp. 135-136.
105
Bruno Jarrosson, Deosebirea dintre subiect i obiect, n: Jean-Michel Besnier (Coord.),
Conceptele umanitii. O istorie a ideilor tiinifice, politice, sociale, religioase, filozofice, artistice, trad.
Dora Mezdrea, Ed. Lider, Bucureti, 1996, p. 37
106
Walter Truett Anderson, Reality Isn't What It Used to Be: Theatrical Politics, Ready-to-
Wear Religion, Global Myths, Primitive Chic, and Other Wonders of the Postmodern World, Harper,
San Francisco, 1990, p. 27.
107
Jean Guitton, Grichka Bogdanov, Igor Bogdanov, Dumnezeu i tiina, trad. Ioan
Buga, Ed. Harisma, Bucureti, 1992, p. 57.
108
Cf. Enric, Becescu, Nscocirea tiinelor i a filozofiei, Ed. Y, Bucureti, 2009, p. 54.
THEOLOGIA PONTICA

109
duplicitate, prin care ne ascundem i ne deghizm fa de noi nine
109
, deschiznd
prpstii adnci ntre ceea ce gndim i rostim, subjugai de semnul husserlian al
hermeneuticii radicale n lumea vieii
110
. Nocivitatea ofertei neognostice se
coaguleaz de aceea mai ales n eliminarea reperelor identitar cretine, prin
suprasaturarea, adncirea noilor dimensiuni metafizice i religioase, semnificative i
valoroase, cu care coexistm n spirit
111
, iar cultura postmodern devine consecina
diseminrii tehnologiilor care reconfigureaz relaia omului cu maina, a spiritului cu
obiectul
112
. Mrturie stau i declaraiile de intenie nedisimulate, deoarece pentru a-i
atinge scopul teoriile scria acelai Karl Popper sunt plase pe care le aruncm
pentru a prinde ceea ce numim lumea; pentru a o raionaliza, a o explica i stpni. Ne
strduim s facem ochiurile plasei ct mai mici
113
. Despre ce fel de luare n stpnire
se poate vorbi, i... cine este Stpnul ?
Rspunsul, voit retoric, este pentru cretini extrem de evident: orice prindere n
concept, orice demers teoretic al acestora evit cu premeditare evidenierea contribuiei
raiunii Sfinilor Prini, sub pronia Duhului Sfnt, n diortosirea Mrturisirilor de
credin i nvturilor Bisericii
114
, n descrierea experienelor spirituale, toate
luminate de credina ferm n Adevrul divin revelat. Tot ceea ce demostreaz
limpede c i teologia, la fel ca toate celelalte domenii ale cunoaterii, se refer la real,
iar realul i furete n tiina adevrat, instrumentul de cunoatere adecvat
115
, este
radiat din fundamentul constructului teoretic, atitudine care le devoaleaz i
expliciteaz atitudinea prin radicalizarea rupturii dintre credin i raiune, declanat
de teoria ablardian a universaliilor
116
, dup care raiunea uman nu se mai explic
prin Raiunea divin, prin ordinea supranatural, ci deriv din nsi ordinea naturii
dar independent de normele i postulatele tradiiei cretine
117
. De pe aceste poziii i
fcnd apel la reperele existenialiste ale filosofiei heideggeriene Rudolf Bultmann
cerea demitologizarea
118
Scripturii, proces specific teologiei protestante, care n orizontul

109
Blaise Pascal, Scrieri alese (Cugetri.Provinciale.Opere tiinifice), trad. Iancu Ghidu, Ed.
tiinific, Bucureti, 1967, p. 59.
110
Pierre Auregan, Guy Palayret, Zece etape ale gndirii occidentale, trad. Mariana
Bogdan, Ed. Antet, Bucureti, 1998, p. 249.
111
Prof. Dr. Marin Aiftinc, Culture globale et identit culturelle, Bucureti, 2001, p. 9.
112
Cf. Mark Poster, Cultural History and Postmodernity. Disciplinary Readings and
Challenges, Columbia University Press, New York, 1997, pp. 12-13.
113
Karl Popper, Logica cercetrii, trad. Mircea Flonta, Alexandru Surdu, Erwin Tivig, Ed.
tiinific i Enciclopedic, Bucureti, Bucureti, 1981, p. 97.
114
A se vedea Jaroslav Pelikan, Credo. Ghid istoric i teologic al crezurilor i mrturisirilor
de credin n tradiia cretin, trad. Mihai-Silviu Chiril, Ed. Polirom, Iai, 2010.
115
Grard Siegwalt, Dogmatique pour la catholicit evangelique. Systme mystagogique de la foi
chrtienne, vol. I: Les fondements de la foi. La qute des fondements, vol. II: Ralit et rvlation, Les
ditions du Cerf / Labor et Fides, Paris / Genve, 1986-1987, pp. 307-308.
116
Alain De Libera, Cearta universaliilor. De la Platon la sfritul Evului Mediu, trad. Ilie
Gyurcsik i Margareta Gyurcsik, Ed. Amarcord, Timioara, 1998, pp. 149-150.
117
Cf. Raymond Trousson, op. cit., p. 144-149; David J. Bosch, Dynamique de la mission
chrtienne. Histoire et avenir des modles missionnaires, Karthala/ Haho/Labor et Fides, Lom, Paris,
Genve, 1995, pp. 357-361.
118
n lucrarea sa, aprut n 1941, Neues Testament und Mythologie (Kerygma and Mith),
Rudolf Bultmann susinea, mpotriva oricrei logici cretine, absoluta necesitate a eliberrii
mesajului cretin (denumit kerygma - Noul Testament n greac) de elementele sale mitologice i
THEOLOGIA PONTICA

110
istoriei devine astfel doar critic, fapt ce a condus la pierderea semnificaiilor eclesiale
tradiionale. Prin proceduri de excomunicare a sacrului i hiperboliznd tensiunea
clieelor de orice natur, se propune reconstrucia un domeniu al realului tratat ca
domeniu de mijloace posibile
119
, aflat la ndemna unui Dumnezeu de lumin i
buntate
120
dar a crui transcenden a fost confundat cu absena Sa din Creaie i a
nchis omul n imanena lumii, fiindc a separat omul de Dumnezeu, chiar i n Hristos
121
.
Jean Franois Lyotard, strlucit analist al condiiei cunoaterii
122
i printe al
termenului de postmodernism avea s aeze fa n fa cunoaterea modern (cea care
i legitimeaz prin acolade stilistice recursul la meta-naraiuni) i cunoaterea tiinific
superspecializat (care propune reelele flexibile ale jocurilor de limbaj
123
pentru
recunoaterea nivelelor de realitate), apoi avea s concluzioneze: tot ceea ce nu este
traductibil n cunoaterea constituit va fi abandonat, iar ordonarea cercetrii se va
subordona condiiei de traductibilitate a eventualelor rezultate n limbaj-main
124
.
Astfel, umanismul antropocentric nu sfrete, cum s-ar crede, printr-o afirmare a
omului, ci printr-o negare a lui
125
, printr-o transgresare a acestuia n cmp virtual.
Dominat de utilitarism, procesul cunoaterii nu mai este o intreprindere de cunoatere a
adevrului, ci este transformat ntr-o activitate productiv
126
, iar rezultatele devin vizibile
ntr-o societate al crei sistem axiologic este bulversat. Cu ct egolatria produciilor
culturale i devoaleaz antropocentrismul, cu ct este afiat tot mai agresiv pentru
subcontientul uman, cu att devine tot mai evident incapacitatea fiinei umane de a
se mai raporta la axa temporal ce pornete de la Genez i sfrete la Parusie n viaa
de comuniune cu Dumnezeu
127
.
Concluzionnd, putem afirma c teologia Rsritului, se ridic mpotriva celor
care au creat pe cel care se salva prin cunoaterea (gnsij) misterului lumii,

care s fie transcris ulterior ntr-un limbaj non-mitologic. Rudolf Bultmann, New Testament and
Mythology and Other Writings, ed. and trans. S. M. Ogden, SPK, London, 1984, p. 88.
119
Charles Taylor, Sources of the Self, from The Making of the Modern Identity, Cambridge,
Harvard University Press, 1989, p. 149. A se vedea i Roger Lundin, Postmodern Gnostic, n: The
Culture of Interpretation: Christian Faith and the Postmodern World, William B. Eerdmans Publishing
Company, 1993, pp. 6-16.
120
J. N. D. Kelly, Early Christian Doctrines, Harper & Row, New York, 1978, p. 26.
121
Pr. prof. dr. acad. Dumitru Popescu, Hristos i cultura, n: Hristos, Biseric,
Societate, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti, 1999, p. 16.
122
Jean Franois Lyotard, Condiia postmodern. Un raport despre cunoatere, trad. Ciprian
Mihali, Ed. Babel, Bucureti, 2000, p. 15.
123
Ibidem, p. 68.
124
De pe poziiile raionalismului critic, Karl Popper considera vital rspunsul la
problema [cosmologic] a nelegerii lumii inclusiv a noastr nine i a cunoaterii noastre, ca
pri ale lumii, iar Wittgenstein oferea ca soluie tocmai capacitatea omului de a construi
limbaje prin care poate exprima orice sens al acesteia. A se vedea Karl R. Popper, op. cit., p. 79.
Cf. Ludwig Wittgenstein, Tractatus Logico-philosophicys, trad. Alexandru Surdu, Ed. Humanitas,
Bucureti, 1991, pp. 48-54.
125
Prof. dr. Constantin C. Pavel, Tragedia omului n cultura modern, Ed. Anastasia,
Bucureti, 1997, p. 49.
126
Norman K. Denzin, Images of Postmodern Society. Social Theory And Contemporary
Cinema, Sage Publications Ltd., London, 1991, p. 37.
127
Diac. prof. Nicolae Balca, nvtura despre Logosul ntrupat ca paradigm a vieii
cretinului n teologia apostolic i patristic, n: Glasul Bisericii, XXIX (1970), 3-4, p. 276.
THEOLOGIA PONTICA

111
bermensch
128
supraomul
129
, n esen omul nou fr Dumnezeu. Temei al
universalitii iubirii Lui
130
, Fiul lui Dumnezeu nu S-a fcut om pentru Sine ci
pentru ca din trupul Su s extind mntuirea ca viaa dumnezeiasc n noi
131
,
pstrnd linia prin care cercul iubirii trinitare care pleac la Tatl i trece prin Fiul i
Sfntul Duh, se deschide i se extinde pentru a integra prin ntrupare mntuitoare
toat umanitatea i a o aduce n Duhul prin Fiul n Tatl
132
(Lc 10,16; In 17,18).
Complicnd semiotic lanurile cauzale n structuri spiraliforme n care dup l
poate precede pe nainte
133
, n atitudini tranant antireligioase sau aparent indiferente, sau
care valorizeaz izvoarele religioase doar n plan cultural
134
pentru a descoperi cine sunt i
ce sunt ei
135
, prin legi imuabile i matematic constatate ce garanteaz rezultatul vizat
136
,
nu se mai face diferena dintre adevr i eroare, dintre dreapta credin mntuitoare i
erezie n plan eclesial
137
. mpotriva acestora, Biserica se mrturisete pe sine n plan
ontologic drept timp i spaiu al lucrrii lui Dumnezeu n care cheam oamenii de
pretutindeni i dintotdeauna la adevrurile Evangheliei Sale, care prin adeziunea cu
ntreaga lor fiin, intelectual, volitiv i afectiv la Hristos
138
vor dobndi mpria lui
Dumnezeu inaugurat ca anticipare a ei n Biseric prin Pogorrea Duhului Sfnt,
mprie ce se va manifesta n plenitudinea ei la o a doua venire a lui Hristos ntru
slav
139
.




128
Umberto Eco, Limitele interpretrii, ediia a II-a revzut, trad. tefania Mincu i
Daniela Crciun, Ed. Polirom, Iai, 2007, p. 58.
129
Friedrich Nietzche, Aurore. Penses sur les prjugs moraux, trad. par J. Hervier, dit.
Gallimard, Paris, 1989, p. 55.
130
John Power, Mission Theology Today, Gill and MacMillan, Dublin, 1970, p. 41.
131
Pr. prof. dr. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. II, Ed. Instutului
Biblic i de Misiune al B.O.R., 1997,p.196; Cf. Idem, Sinteza eclesiologic, n: Studii Teologice,
VII (1955), nr. 5-6, pp. 268-284.
132
S. J. Andr Rtif, Initiation la mission. Bible, Doctrine, Liturgie, ditions Fleurus, Paris,
1960, p. 14.
133
Umberto Eco, De la arbore spre labirint. Studii istorice despre semn i interpretare, trad.
tefania Mincu, Ed. Polirom, Iai, 2009, p. 497.
134
Cf. Pierre Gisel, La theologie face aux sciences religieuses. Differences et interactions, Labor
et Fides, Geneve, 1999, pp. 165-166. A se vedea i la Ernst Cassirer, Filosofia Luminilor, trad.
Adriana Pop, Ed. Paralela 45, Bucureti, 2003, p. 47.
135
Cf. Benjamin Barber, How globalism and tribalism are reshoping the World, Ballantine
Books, New York, 1995, p. 35.
136
Stephane-Marie Barbellion, Les "preuves" del'existence de Dieu. Pour une relecture de
cinq voies de saint Thomas d'Aquin, Les ditions du Cerf, Paris, 1999, pp. 114-115.
137
Cf. Francis Fukoyama, Viitorul nostru postuman. Consecinele revoluiei biotehnologice,
trad. Maria Rdulescu, Ed. Humanitas, Bucureti, 2004, p. 130.
138
Jean Claude Larchet, La divinization de lhomme selon Saint Maxim le Confesseur, Les
ditions du Cerf, Paris, 1966, p. 377; Cf. Sfntul Maxim Mrturisitorul, Ambigua, Tlcuiri ale unor
locuri cu multe i adnci nelesuri din Sfinii Dionisie Areopagitul i Grigorie Teologul, (13), , p. 112.
139
Cf. Pr. prof. dr. Ion Bria, Mrturia cretin n Biserica Ortodox. Aspecte, posibiliti i
perspective, n: Glasul Bisericii, 1-2, 1982, p. 81; Idem, Curs de teologie i practic misionar ortodox,
Geneva, 1982, p. 3; Idem, Credina pe care o mrturisim, Ed. Instutului Biblic i de Misiune al B.O.R.,
Bucureti, 1987, p. 121.
DIALOG INTERRELIGIOS


BRAHMAN EKAMEVDVITYAM: THE UNDIFFERENTIATED ABSOLUTE IN
ADVAITA VEDNTA

Ph D. Ioan DURA
duraioan@yahoo.com
Faculty of Orthodox Theology Dumitru Stniloae Iassy

REZUMAT: n aceast expunere, pe care am intenionat-o ct mai sintetic
posibil, am ncercat s precizm n ce termeni se conjug configuraia divinului n
Advaita Vednta, a lui Brahman Ekamevdvitya (Unul-fr-al-doilea), Absolutul
nedifereniat, ceea ce ne-a oferit, de altfel, ocazia s precizm punctele importante
privitoare la concepia de ansamblu a acestei doctrine orientale. Aceast expunere
sumar a nvturii vedantine, n esena sa, permite s se-neleag, n primul rnd c
doctrina metafizica a lui akara este esenialmente cea a unui non-dualism absolut
(keval-advaita), non-dualismul dintre subiect si obiect, dintre cunosctor i cunoscut, ca
s fim mai precii. n aceast ordine de idei, Advaita-Vednta se prezint sub forma
unei explicaii de natur metafizic, trans-empiric, a crei comprehensiune
intelectual este sub anumite aspecte imposibil. Posibilitatea manifestrii
multiplicitii, n condiiile n care Brahman este existena unic i nedifereniat, a fost
explicat de akara prin apelul la conceptul de iluzie (my) sau de ignoran
(avidy), care ordoneaz n univers spectacolul multiplicitii i al diferenelor, al
dualismelor n final.
Cuvinte cheie: akara, Vednta, Advaita, non-dualism, Brahman, Atman, my

1. Vedantic Non-dualism (Advaita) - conceptual clarifications
In the field of Indian philosophy, Advaita is the doctrine of absolute non-
difference
1
, which in the Western philosophical and religious environment has been
defined as absolute non-dualism. The term Advaita is translated with non-
dualism
2
:a (no, non) dvaita (dual, duality, two).
3
Etymologically, the word non-
dualism - the equivalent of the Sanskrit Advaita - has Latin origins and designates the
construction composed of non and dualism, where dualism makes reference to
two and prefixed with non means the negation of two.
4
Generally speaking, this is
only an approximation of what is meant by the term Advaita and in order to precisely
determine what exactly this term means, we will try to outline its main aspects.

1
Cf. Nirod Baran Chakraborty, Dictionary of Advaita Vednta, The Ramakrishna Mission
Institute of Culture, Kolkata, 2003, p. 23.
2
Non-dualism, non-duality and non-dual are terms calibrated by Western philosophical
categories and came into English by means of the literal translation of Advaita in the Upanishads
series, translation performed by M. Mller (1823-1900) in his monumental Sacred Books of the East
collection. It is here where he translates the word Advaita with monism.
3
John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined n
English, State University of New York Press, Alabany, 1996, p. 15.
4
Abraham P. Bos, Aristotelian and Platonic Dualism in Hellenistic and Early Christian
Philosophy and in Gnosticism, in: Vigiliae Christianne, LVI (2002), 3, p. 275.
THEOLOGIA PONTICA

113
In akaras thought one may find three distinct, yet significant senses of the
word Advaita, each one complementing the others: 1.The inner self tman is the all-
embracing dual reality; 2. Brahman is the one and true reality, unchanged and
unqualified. 3. All dualities are illusory. The fundamental idea is that Brahman (the
Absolute) is the only Reality, anything else does not exist but him and the universe
with everything encompassed in it is an illusion (my).
5

The term Advaita involves the denial of the endless dualism between spirit /
consciousness (purua) and matter (prakti) affirming in a positive manner the reality of
non-difference by overcoming the differences appeared within the framework of the
empirical, by means of knowledge (jna). The differences (bheda) are threefold: (1)
Svagata-bheda or the internal difference between the whole and its elements. (2)
Sajatiya-bheda or homogeneous difference - the difference between two individuals
belonging to the same class. Just as in the case of two cows which fall in the same
category cow.

(3) Vijatiya-bheda or heterogeneous difference, the difference between two
different individuals from two distinct classes, like the difference between a horse and a
cow belonging to two different classes, horse and cow.
6
akara focuses logical and
philosophical arguments in establishing the idea that the category of difference is a mere
phenomenal aspect which has no relevance in defining Brahman.
In Indian philosophy, the last reality of the difference falls into two classes: (1)
those which advocate for bhedbheda, i.e. the difference in identity or the identity in
difference. The Bhedbheda philosophy explains the relationship of identity and
difference between the terms by certain characteristics and attributes possessed, by
specific determinations that prove both the identity and difference of things; (2) the
protagonists of pure-difference. Bhskarcrya sees the presence of difference (bheda)
in identity (abheda) through the cause and effect analogy, where the effect is to both
identical with the cause and also different from it. The second group of thinkers
considers the existence of a pure-difference by adopting the following four general
positions: (1) the difference is the very nature (svarupa) of its place. (2) The difference is
the mutual absence of (anyonyabhava) place and counter-entity. (3) The difference is the
dissimilitude (vaidharmya) between two entities. (4) The difference is an independent
class or substance.
7

Advaita Vednta has emerged mainly as a critique of philosophical dualism
school set out by Smkhya. Synthetically speaking, this dualism refers to the existence
of two realities that are both eternal, but possess a divergent nature. The first reality is
purua or the witness, the spirit and the second reality is prakriti or the nature,
the manifestation. Purusha represents the Self which, being pure consciousness is the
witness of all activities that take place in the field of objectivity. On the other hand, not
only does prakriti include the external physical world (the physical universe), but also
the body as well as the mind.
8


5
Richard De Smet, Le non-dualisme de Sankara (Advaita-vada), in: La Qute de
L`Etrnel. Approches chrtiennes de l`Hindouisme, R. De Smet et J. Neuner (eds.), Descle de
Brouwer, 1967, pp. 62-63.
6
K. Narain, The Fundamentals of Advaita Vednta, Indological Research Centre, 2003, p. 171.
7
See K. Narain, op. cit., p. 179; Karl H. Potter, The Encyclopedia of Indian Philosophies: Advaita
Vednta up to akara and His Pupils, Vol. III, Motilal Banarsidass Publishers, Delhi, 1998, pp. 62-74.
8
See Mikel Burley, Classical Skhya and Yoga. An Indian Metaphysics of Experience,
Routledge Taylor & Francis Group, London and New York, 2007, pp. 37-42; S. G. M.
THEOLOGIA PONTICA

114

2. The undifferentiated Absolute: Brahman Ekamevdvitya (One-without-
a-second)
In the direction set by akara - the identity of the subject and of the object, of
the knower and the known non-dualism finds its sophisticated expression in
Upanishads maxims: Tat Tvam Asi
9
(You are the One) , Aham brahmsmi
10
(I am
Brahman), Ayam tm brahm
11
(Atman is Brahman) and the basis for understanding
Advaita is summarized in the statement that Brahman is the only absolute Reality, the only
existing truly: Ekamevdvitya
12
(One-without-a-second). This is the primary datum of
the experience of the Self in Advaita, as all akaras religious and philosophical vision is
centred on the non-dual configuration of the Absolute
13
, thus being highly mystical.
The awareness of the fact that Brahman is the only reality and the world is an
illusion
14
, as Brahman is the Absolute Reality (Paramarthika Satta) and that there is no
difference between Brahman and the individual self
15
is the result of knowledge

Weerasinghe, The Skhya Philosophy: A Critical Evaluation of its Origins and Development, Sri
Satguru Publications, 1993.
9
Chdogya Upaniad 6.8.7. In citing the Upanishads I used: The Upanishads, Swami
Nikhilananda (trans. and ed.), Harper and Row, New York, 1964; Radu Bercea, Cele mai vechi
Upanisade: Brhadaranyaka-Upanisad, Chandogya-Upanisad, traducere din limba sanskrit, studiu
introductiv, note si comentarii, Editura Stiinific, Bucureti 1993; Ovidiu Cristian Nedu,
Upaniad: Taittirya - Aitareya - Kausitaki Brahmana - Svetasvatara - Mundaka - Manduka - Kali
Santarana - Yogaraja, traducere din limba sanskrit, note introductive i comentarii, Editura
Herald, Bucureti, 2006.
For the interpretation of the Upanishads dictum Tat tvam asi, see J. Lipner, The Self of
Being and the Being of Self: akara on That You Are (Tat Tvam Asi), in: New Perspectives on
Advaita Vednta. Essays in Commemoration of Profesor Richard De Smet, S.J., Bradley J. Malkovsky
(ed.), Brill Leiden-Boston-Kln, 2000, pp. 51-69; Julius Anima Sen Gupta, The Meanings of That
Thou Art, in: Philosophy East and West, XII ( 1962), 2, pp. 125-134; Bina Gupta & William C.
Wilcox, Tat tvam asi: An Important Identity Statement or a Mere Tautology, in: Philosophy East
and West, XXXIV (1984), 1, pp. 85-94.
10
Brihadranyaka Upaniad 1.4.10.
11
Mkya Upaniad 2.7.
12
Chdogya Upaniad 6.2.1.
13
Cf. Augustine D. Vallooran, In Search of the Absolute. A Critical Study of the Advaitic
Philosophy of Religion as Interpreted by T. M. P. Mahadevan, Vendrame Institute, Shillong, 1988, p. 107.
14
ankarcrya, Upadea Shasri XVII.20: Everything has its roots in ignorance. This
world is unreal and can be seen by one in ignorance; Gaudapda, Mkya-Krik I.17:
Without any doubt, the phenomenal world (prapaca), even if it were there, it should also not
exist. [But] it is just an illusion (my).
15
akara, Tattva-Bodha, p. 158: The Self (Atman) surrounded (updhi) by ignorance
(avidy), is the individual soul (jva); Idem, Laghu-Vkya-Vtti 14: Characterized by
discrimination, the individual soul, meditating on the meaning of the statement I am
Brahman, becomes the same as Brahman, the one lacking any kind of discrimination;
Gaudapda, Mkya-Krik I.16: When the soul is asleep (jva ) because of the endless illusion,
when he wakens up, then he knows the unborn one, the one deprived of sleep and dream, the
one non-dual (advaia).
The individual Self (jvtman) who, in the state of ignorance (avidy), appears as a
principle of knowledge, passivity and activity, is really identical to Brahman, the tman within
all. The question that arises is how the individual soul, which is in every human body, may
become the same as Brahman? akara explains that the Self is not a concept which defines an
THEOLOGIA PONTICA

115
(prajna) which transcends the veil of ignorance and illusion.
16
Knowledge in Advaita
Vedanta does not involve a participation in the divine, but it translates into the
following equation: knowing means being. In this non-duality experience, the
non-dual Supreme Self (Pr-atman) transcends all stages of knowledge
17
, as the
awareness of non-duality is the very nature of the Self.
18
At the highest stage of
becoming (smdhi) all dualities between subject and object are transcended.
19

The famous Sankarian quote which confirms in an emblematic manner the
synthesis of the Vedantin non-dualism is taken from Vivekacmai
20
: Brahma satya
jagat mithy, jvo brahmaiva nparah (Brahman is the only truth, the world is unreal,
and there is ultimately no difference between Brahman and the individual self)
21
.
Furthermore, we shall quote other fragments from the same work of akara, a work
which highlights the Vedantic non-dualism:

464. There is only Brahman, the One without a second, infinite, without beginning or end,
transcendent and changeless; there is no duality whatsoever in It.

individual. There is only one tman. (Ekaatma vadam). It is a false argument that there is more
than one particular tman (Anekaatma vadam): just as there appears to be more than one moon
in the reflection seen on a water surface covered with bubbles or waves, there appears to be
more than one tman in the human bodies by means of illusion my. tman is free and above
any determination, is beyond the triad: the one who experiments, the experimented fact, the act
of experimentation. It is incorporeal and independent, it is non-substantial.
16
akara, Aparoknubhti 14: Everything is the product (prabhava) of ignorance
(ajna) and through knowledge (jna) everything disappears.
17
There is a set of Sanskrit terms which defines knowledge: vidy, jna, prma. There
are two types of knowledge when it comes to Brahman: the superior knowledge par-vidya or
prma which achieves the liberation through knowledge of Brahman (Brahmajna) and the
inferior knowledge (apar-vidya) which does not aim at the knowledge, but at the adoration
(upsana) of Brahman. Depending on the zeal with which it is practiced, it has as achievement
the success of the ritual work, happiness, or gradual release. As a technical exercise prma
knowledge, named Yataartha Jana (true knowledge) consists of a three-party complex which
engages the status of the subject and object in the act of knowledge: 1. Pramt, the Subject the
one who knows, 2. Prama, the means or the exercise of knowledge itself and 3. Prmeya is the
object of knowledge. The subject and the object in the act of knowledge suggest a dualism at a
cognitive level. As long as there is a knower (subject) engaged in the learning process of an
external reference (object) there is duality.
18
D. B. Gangolli, The Perfect & Unique Method of Shankara`s Non-dualism, Hind
Navotthana Pratishthan, Kerala 2001, p. xviii; Sthaneshwar Timalsina, Consciousness in Indian
Philosophy. The Advaita doctrine of awareness only, Routledge, London and New York, 2009, p. 5.
19
Thomas A. Forsthoefel, Knowing Beyong Knowledge. Epistemologies of Religious
Experience in Classical and Modern Advaita, Ashgate, 2002, p. 54. See: Joseph Milne, Advaita
Vednta and Typologies of Multiplicity and Unity: An Interpretation of Nondual Knowledge,
in: International Journal of Hindu Studies, I (1997), 1, p. 165-188.
20
L. Stafford-Betty, Vdirja`s Refutation of akara`s Non-dualism: A Translation of
Vdirja`s Nyyaratnval with a Commentary by the Translator, Motilal Banarsidass, Delhi, 1978, p.
25-28; R. Balasubramanian, Advaita Vednta. Nature of Reality, Centre for Advanced Study in
Philosophy University of Madras, 1976, p. 101; P. Krishna Mohan, akara`s Concept of God,
Nelanutala Publishers, 1978, p. 56-58; Arvind Sharma, The Philosophy of Religion and Advaita Vednta. A
Comparative Study in Religion and Reason, The Pennsylvania State University Press, 1995, p. 175.
21
Adi akarcrya, Vivekacmai 20, in: John Grimes, The Vivekacmai of
akarcrya Bhagavatpda: An Introduction and Translation, Ashgate Publishing, Ltd., 2004.
THEOLOGIA PONTICA

116
465. There is only Brahman, the One without a second, the Essence of Existence,
Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It.
466. There is only Brahman, the One without a second, which is within all, homogeneous,
infinite, endless, and all-pervading; there is no duality whatsoever in It.
467. There is only Brahman, the One without a second, which is neither to be shunned
nor taken up nor accepted, and which is without any support, there is no duality
whatsoever in It.
468. There is only Brahman, the One without a second, beyond attributes, without parts,
subtle, absolute and taintless; there is no duality whatsoever in It.
469. There is only Brahman, the One without a second, whose real nature is
incomprehensible, and which is beyond the range of mind and speech; there is no duality
whatsoever in It.
470. There is only Brahman, the One without a second, the Reality, the One without a
second, the Reality, effulgent, self-existent, pure, intelligent, and unlike anything finite;
there is no duality whatsoever in It.
22


511. I am verily that Brahman, the One without a second, which is like the sky, subtle,
without beginning or end, in which the whole universe from the Undifferentiated down
to the gross body, appears merely as a shadow.
512. I am verily that Brahman, the One without a second, which is the support of all,
which illumines all things, which has infinite forms, is omnipresent, devoid of
multiplicity, eternal, pure, unmoved and absolute.
513. I am verily that Brahman, the One without a second, which transcends the endless
differentiations of Maya, which is the inmost essence of all, is beyond the range of consciousness,
and which is Truth, Knowledge, Infinity and Bliss Absolute.
23


Brahman is free of any difference and distinction and also lacks any
determination
24
. He has got no sajtya (uniformity) because there is no second
Brahman, vijtya (heterogeneity) since in reality there is nothing else than Brahman,
svagata (composition) as Brahman itself is homogeneous.
25
Brahman is the only
independent existence, the only one that exists in himself, the one whose existence
does not depend on anything else. Being not conditioned in any way, it is both
unalterable as well as eternal.

22
Vivekacmai 464-470.
23
Vivekacmai 511-513.
24
ankarcrya, Upadea Shasri VIII.2 I am forever the Supreme Brahman, free, and
thus unborn, one without a pair and therefore without [any] duality!; X.7: Being without
beginning, without qualities (...) I am Supreme and non-dual; ankara, Aparoknubhti 24-28:
Brahaman, the one whose features (lakaa) are existence, consciousness and beatitude
(saccidnanda), the one who is without alteration (nirvikra), formless (nirkra), who does not
change (avyaya), the one free of expressions (nirbhsa), without change (nirvikalpa), the one
lacking qualities (nirgua), the one who does not act (nikriya), the one who is eternal (nitya),the
one lacking any impurity (nirmala), the one who is motionless (nicala), without ending (ananta),
pure (uddha); Gaudapda, Mkya-Krik, II. 35: Brahman, the one who lacks attributes
(nirvikalpa), the one who represents the ending of the fenomenal world (prapaca).
25
Sadnanda, Vedntasra 33: Brahman is reality (vastu), he represents existence,
conscience and beatitude (saccidnanda) and he represents non-duality (advaya). Starting with
ignorance (ajna), those which are made of parts (sakala), those which are material (jaa),
aggregates (samha), they all are unreal (avastu).
THEOLOGIA PONTICA

117
If Brahman is the real one, then how the reality of the Universe might be
explained? The ontological coordinates of Advaita Vedanta may be best confined to a
theory of ontological idealism, in which the key role plays the appeal to principle of
illusion (my). This concept required some clarifications. My
26
is a paradox
principle, which is inexplicable in its nature and which apparently diversifies
undiversified reality.
27
akara refused to explain the relationship between Brahman
and my, because of the impossibility of considering my as being ontologically real.
My is neither truth nor untruth. Since the only reality is Brahman, my cannot be
true. Since my makes the material world to be seen, it is true in itself, but at the same
time is false when compared with Brahman, who is the absolute truth. In this sense,
the reality includes both my as well as Brahman. The aim of the spiritual
enlightenment is seeing the Brahman and my in the true sense as well as the
difference between them. Consequently, my is portrayed as indescribable
tatvnyatvanirpaasya aakyatvt
28
. My cannot manifest itself since it can be
considered neither real, nor unreal.
In this interpretative note of my concept, released by akara, the universe is not
an autonomous entity, distinct from Brahman, but an illusion, a representation experienced
by Brahman. The universe is nothing more than experience that subsists, provided there is
a subject to experience it. Brahman is self-existent, and the universe is nothing but a
perception, a representation and an image having Brahman as the experienced subject.
By this, in terms of its existence, the universe is conditioned by Brahman.
29

Making use of the analogy between the experience of the entire universe in
Brahman and the expertise of the self in the consciousness of an individual human being,
one might say that the universe is nothing but a representation that appeared in Brahmans
absolute conscience. Brahman and the universe are in the same relationship of ontological

26
From an etymological perspective, the word is derived from the Sanskrit root ma
(no) and ya, translated with the indicative article this, that. My has two main functions:
the former is hiding Brahman, obscuring it and concealing it, from our consciousness, and the
latter is introducing and enacting the material world and the veil of duality instead of Brahman.
The veil of Illusion may definitively be pierced by true knowledge. If duality is seen as the real
world, My becomes the Supreme Lord's Ivara divine magical power. My is the true product
of duality, and it fulfils this role at Ivaras decree. God is not bound by My, just as magicians
do not believe their own magical illusions. See: A. C. Das, Brahman and My in Advaita
Metaphysics, in: Philosophy East and West, II (1952), 2, pp. 144-154; Edward C. Dimock Jr., On
My, in: The Journal of Religion, LXXI (1991), pp. 523-537; Martha Doherty, A Contemporary
Debate Among Advaita Vedantins on the Nature of Avidy, in: Journal of Indian Philosophy,
XXXII, (2005), 2, pp. 209-241; Frederic Fost, Playful Illusion: The Making of Worlds in Advaita
Vednta, in: Philosophy East and West, XLVIII, (1998), 3, pp. 387-405; Harry Oldmeadow,
akara's doctrine of Maya, in: Asian Philosophy, II (1992), 2, pp. 131-146.
27
Idem, Aparoknubhti 14: Everything is a product (prabhava )of ignorance (ajna)
and through knowledge (jna) everything disappears.
28
akara, Brahma-Stra akara Bhya 1,4,3: My cant be defined by what it is and
what is not.
29
Brahman is the material cause of the world and of the Universe, and is the basis of all
that exists in the Universe cf. B. N. Krishnamurthy, Advaita Vednta. In a New Perspective: An
Orientation for the Study of the Indian Philosophical Systems, Bharatiya Vidya Prakashan, Delhi,
2004, p. 59.
THEOLOGIA PONTICA

118
conditioning, in which one eye and the images perceived by that eye can be found.
30
Thus,
the universe is a representation, a phenomenon, something that reveals itself without being
something that exists by itself. The pluriform world, the world of our ordinary experience
cannot be real as it is just an experience. The phenomenal, the empirical multiple does not
have an ultimate reality, but an apparent existence as it is the result of illusion (my ).
Appearance is something that only seems to be what is perceived, but in reality it is not so.
More specifically, if we consider something as being apparent, we do not deny the
existence of perception but only contest the image that was formed or the judgement
proposed by that perception; consequently we make a distinction between perception and
the value of its interpretation.
Advaita Vedanta describes the phenomenal as an illusion (my), because just as
an illusion is nothing but a perception which does not exist anywhere else except in the
conscience of the person who experiences it, the universe is nothing but a
representation voided of objectivity, which owes its existence to the fact that there is
someone to experiment, namely Brahman. Stating that the world is my, implies
showing its illusory character, but that does not mean the denial of the worlds
existence, but only contesting its reality. The misleading consists in considering the
my world as being real and consequently recognising its value, believing that it truly
is what it appears to be.
The key to the Advaita metaphysics consists in the relationship between
Brahman and the world. The relationship between Brahman and the phenomenal
universe
31
cannot be defined in accordance with the rules of common language, neither
as identity, nor as non-identity. The phenomenal universe, lacking any life of its own,
but appearing as an illusory transformation in the consciousness of Brahman, could
not be considered as a separated entity from Brahman, nor being identical with it.
32

The relationship between phenomena and Brahman is one of ontological inclusion as
the universe, in terms of its existence, is encompassed in Brahman and borrows his
existence. This inclusive relationship cannot be adequately undertaken by any concept
of identity or of non-identity for that matter. Many contradictory formulations which
can be found in Vedantas text derive from this semantically inadequacy of the
common language applied to the Vedanta metaphysics: the universe is not identical
with Brahman, nor is something different from it.

30
Cf. Ovidiu Cristian Nedu, Introducere, in: Advaita Vednta. Gaudapada-Sankara-
Sadananda (Doctrina i tratatele clasice), Ed. Herald, Bucureti, 2002, p. 15.
31
akara considers that the seen world is over imposed (aadhyaropa, dhyiiropa, adhysa),
namely something which exists as an overlay of something that previously existed. The lack of
ontological autonomy or the conditioned existence is nothing but one of the many attributes of
the seen world. The second attribute is that of unreality (mithya), of the error, of the lack of
knowledge (avidy, ajnana). See Richard King, Brahman and the World: Immanence and
Transcendence in Advaita Vednta - a Comparative Perspective, in: Scottish Journal of Religious
Studies, XII (1991), 2, p. 107-126; Daya Krishna, Adhysa: A Non-Advaitic Beginning in akara
Vednta, in: Philosophy East and West, XV (1965), 3-4, pp. 243-249.
32
Ovidiu Cristian Nedu, Introducere, in: Advaita Bodha Dpka (Lumina cunoaterii non-
duale), note i introducere de Radu-Claudiu Canahai, Ed. Herald, Bucureti, 2007, p. 9.



ETHNIC AND RELIGIOUS PLURALISM
IN DOBRUDJA COUNTRY (ROMANIA)
-Orhodoxy and Islamism-

D., Fr. Constantin CIOBANU
ciobic@gmail.com
Faculty of Orthodox Theology
Ovidius University in Constana

REZUMAT: Cea mai mare parte a populaiei europene de sud-est este ortodox. Cu
toate acestea, aceast regiune (care parial - doar partea de sud a Dunrii, a fost ocupat de
aproape cinci secole de ctre Imperiul Otoman) are un pluralismul religios i etnic cu totul
diferit de alte pri ale Europei. Mai presus de toate, regiunea Dobrogei exemplific un astfel de
pluralism deoarece n teritoriul respectiv, situat ntre Dunre i Marea Neagr au trit (fr
delimitri restrictive) populaii diferite, cum ar fi greci, macedo-romni, rui, ucraineni, bulgari,
turci, ttari i macedoneni. Toi acetia au locuit mpreun aici de secole i, prin urmare, se
exemplific deja un model stabilit de ceea ce ar putea fi numit o veritabil simbioz
interreligioas i intercultural.
Cuvinte cheie: interculturalitate, islam, relaii interetnice, ecumenism, pluralism religios.

Dobrudja or Dobrudja country - as this territory situated between the Danube
and the Black Sea is known- is a historical and geographical habitat, part and parcel of
Romanian and Bulgarian territory. In former times, this area was known as Pontic
Dacia or Scythia Minor, a region where several Greek citadels (Histria, Tomis and
Callatis) had been built during the 7
th
- 6
th
centuries B. C. At the same time, this
territory represented a socially and military strategic area because of the fact of
facilitating the ways of communication between the different civilizations that
bordered upon both the Black Sea and the Mediterranean Sea; for all these reasons, it
can be said that Dobrudja played the part of a gateway to the East.
Throughout the centuries, Dobrudja saw a Greek and Roman history. Later,
during the Middle Ages, upon the arrival of the Venetian and Genoese traders in this
territory, Dobrudja, unlike the other Romanian territories, saw a social, economical,
religious and implicitly cultural development that has been considered singular and
unprecedented in all its history. Therefore, when Dobrudja became part of the
Ottoman Empire, all the aforementioned aspects contributed to a high degree to the
preservation of the same local and traditional organization, not only at the community
level, but also at the level of the interethnic relationships.
As concerns the geographical and administrative localization, the territory of
Dobrudja is divided into four counties: two of them on the Romanian territory
(Constana and Tulcea), and the other two in Bulgaria (Silistra and Dobrici). It also
must be said that during the whole its history this territory was striven for by some
other peoples, not only for its advantageous geographical position due to the Delta and
the large coastline of the Black Sea, but also for its unique habitat extant in the
Danubian Delta, which is singular in the world.
THEOLOGIA PONTICA

120
For a more clear understanding of the interculturality phenomenon within this
territory, we are going to present in the first instance the history of both Tartar and
Moslem populations that are mostly Islamic.

Islamism
The beginnings of Islamic religion
1
on the Romanian territory are related to the
Cumans and Pechenegs settlement in this area many centuries ago. The Islamic
element continued to be present in this territory during the Middle Ages, too, by
means of the subsequent relationships between the Romanian princes and the
Ottoman Moslem sultans.
The first Moslems on the Romanian territory have been the Pechenegs and the
Cumans. Although most of them were Christian, the Moslems percentage was also
considerable. At about 1061, the number of the Moslem Pechenegs in this area was
nearly the same as that of the Moslem Cumans. In 1171, when the Hungarian emperors
allowed the Pechenegs to remain in Transylvania and in other parts of the Empire, the
Cumans came and settled in Dobrudja, as well.
From 1417- when Mircea the Elder lost Dobrudja (which was conquered by
Turks)- to 1878, the year when the great powers acknowledged the independence of
the new Romanian State- in the territory of the two Principalities, the Orthodox life
saw a flourishing period, marked by its well- known cultural and theological
achievements; in 1642, in the framework of the panorthodox Synod held in Iasi, Vasile
Lupu, the convener, promulgated Peter Mogilas Orthodox Confession, that was
subsequently acknowledged as canonical by four patriarchs of Eastern Orthodox
Church and kept piously by the entire Orthodox Christianity
This is one of the numerous episodes that made Nicolae Iorga, the great
Romanian historian, assert that the Byzantine culture and civilization continued to
exist in the Romanian Principalities even after 1453- the year that marked the Fall of
Constantinople-, a phenomenon designated by him through the syntagm Byzantion
after Byzantion
Although conquerors of Dobrudja, the Moslems did not bring about scission
among the Romanian population they found there, as it happened in Transylvania, the
respective phenomenon being known as uniatism. Moreover, they did not become
obstinate to make proselytism, as they did in Bosnia, Albania or Bulgaria.
The immigration of the Moslem groups led to the formation of the Moslem
settlements and of other joint Christian- Moslem communities that partly have
survived until today. The islamization of the local groups took place from 16
th
century
to 18
th
century A. C. and lasted until the teasing of the Ottoman Emperor. In
comparison with the present situation, during the Ottoman period, the neighboring
ethnic groups seemed to know each other better, sharing similar systems of values;
despite the affiliation to different religions and ethnic groups, the binder of all these
joint communities was just the common popular faith
2
.
The tradition of Islamism in Romania is related to the settlement- in the
territory of today s Romania- of the Turkish- Tartar population, even since the 13
th


1
This chapter is reproduced from http: // istoria- islamului.blogspot.com/2009/ 02/ istoria-
islamului- n- Romnia. html
2
Thede Kahl, Questions and methods in the research of interreligious coexistence in South-
Eastern Europe, p. 136.
THEOLOGIA PONTICA

121
century. However, the stable Moslem communities were to set up in that region just in
the 14
th
- 15
th
centuries, resulting from the setting up of the Sublime Porte suzerainty
over the Romanian Principalities, but they develop only in Dobrudja and in some other
places lying alongside the Danubian coast
3
.
Unlike the situation extant in Bulgaria, after Romania had acquired its
independence, the Moslems from Dobrudja- Turks and Tartars- enjoyed a good-
treatment on the part of the new administration. In 1888, Bruno Amante, an Italian
traveler- who would visit our country at the end of the 19
th
century- published in
Rome a book, La Romania illustrata- Ricordi di viaggio, from which we are going to
reproduce the following fragment (p. 256- 257): When I arrived there, The Moslem
element was still present in the villages from the neighborhood of Constana (even
since 1878). This represents an unprecedented fact: almost extinct in Bulgaria, this
element deemed as advantageous its remaining over time in Dobrudja, despite the
religious fanaticism that makes the Turks disregard the Christians. However, the Turks
built in Constana two mosques with their specific minarets and are treated with the
most tolerance by the Romanians; moreover, they are even promoted, fact that stopped
to a great extent the phenomenon of emigration. In Constana, there is also o chapel
destined to the three hundred Catholics who are living there
We also consider that it is worth reproducing here another fragment from the
same volume (p. 185- 186), especially for its graphicalness: The tolerance, meant in the
full acceptation of the word, represents the Romanians prerogative Because of
varied conflicts, numerous foreigners took refuge here. And not only did not the
Romanians try to make proselytism among the new- comers, but they donated places
in order to build their churches, as well. And even they supported all these religious
places by means of their financial contributions.
The presence of the Tartars arrived from Crimea, confessing the nogay religion-
who later settled in Tulcea county, more precisely in Isaccea and Babadag- became a
tradition in Dobrudja, where two Danubian Principalities were also created. But the
Tartars from Tulcea were to be banished by the Russian troops, during the Russo-
Turkish War that took place between 1877- 1878.
A short while after the war was over, the Romanian Government- foremost of
whom was Ion Brtianu- agreed the extension of the civil rights for the non- Christians
as well. Unfortunately, the Moslem community from Dobrudja was to suffer several
cultural reprisals on the part of the communist regime.
Nowadays, 85% of the Moslems from Romania live in Constana, representing
only 6% of the total population of this county; they are also acted for- in the Parliament
of Romania- by the Democratic Union of Turkish- Muslim Tartars from Romania.
Thus, Constana represents the centre of Romanian Islamism; moreover, in Mangalia
there is an old and monumental mosque (Esmahan Sultan), built in 1525.

The Tartars
The Tartar population
4
living in Dobrudja saw a many- centuries old history,
identifying itself especially to the Moslem religion that has been kept up by the long

3
Cf. http: // www.islam.ro/pag. php? id_pag=3.
4
This chapter is reproduced from (http://www.tatar.ro/presa.php?BazART._T%C%8 tarii_-
Florin_STAN_17) and http://resurseislamice.blogspot.com/2010/04/etnia-ttar-din-Romnia-scurt-
istoric.html)
THEOLOGIA PONTICA

122
Ottoman domination in the region of the Lower Danube. The first attestation of the
Tartars settlement in Dobrudja dates from the beginning of the 18
th
century and it
refers to a land reform for certain group belonging to this population.
This period marked by the affirmation of the Romanian territorial structures,
preliminary to the setting up of the Romanian State, was influenced by the great Tartar
invasion, that also concerned the Romanian area (between 1240- 1214), being presently
followed by the settlement of the Tartars fighters dominion in the south of the
Danube; this event was marked by the creation of the cosmopolitan Empire of the
Golden Hoard, that was characterized by a high level of organization and civilization.
This empire would last till 1502, its great importance being that of having ensured the
trade security in the region.
Dobrudja was integrated in the Pontic policy of the Horde, representing the
way of passage to the Mediterranean straits. According to experts, during that period,
the Tartar nation crystallized, resulting from the symbiosis of several Turkish
elements, dominated by the Cumanian (kpceak) one. A second place within this
process was reserved especially to the Mongolian component parts; the endorsement
of Islamism played an important part in the fusion between the triumphant Mongols
and the Turkish tribes fetched by them on the Dobrudjan coasts of the Black Sea, the
newly founded people receiving from that moment on the name of Tartar. At the
outset, Tartar proceeds from a Turkish branch of Altaic languages.
The setting up of the Ottoman administration in Dobrudja facilitated the
assimilation of the Tartar population; moreover, the Tartars Cuman language was to
be replaced in time with an Ottoman dialect, Osmani, a Western Turkish language. The
Moslem Tartars immigrated in Dobrudja in three stages. The differences extant
between the varied Tartar groups were preserved until nowadays, being obvious
especially in the spoken dialect (the greatest part of them speaks the Crimean Tartar
language [kirim tili]; another group speaks noghai [noghai tili]; as for the one localized
alongside the coast of the Black Sea, this one speaks the coast dialect, that is Yaliboyi
tili.
A massive settlement of the Tartars in this territory dates from the Khan Timur
Lenks period (1364- 1405), when nearly 100 000 persons settled in the Balkan Penisula.
Since the beginning of the 16
th
century, the foreign tourists of these lands have come to
call Dobrudja the Tartars country, as well. With the advancement of tsarism
towards the Black Sea- and the outbreak of the series of Russo- Turkish wars during
the 18
th
19
th
centuries the Tartars from Dobrudja left that territory for a while and
took refuge abroad/ in the neighborhood many times.
We must set out that after the Russo- Turkish War (1768- 1747), a part of the
Tartars residing in Cuban settled in the region of the Danubian Delta and after the
Crimean Khanat has become part of the Russian Empire in 1783, several Tartar groups
settled in Dobrudja, being followed before long by other refugee groups because of
another Russo- Turkish conflict that lasted from 1806 to1812. While some of the Tartars
groups did not give up the nomad life, others settled alongside the Carasu Valley,
where they initially founded nine villages, organizing themselves autonomously,
having their own leaders and judges (cadi, that is Moslem Judges).
During the Crimean War (1853-1856) - and also afterward - The Ottoman
Empire colonized in Dobrudja a great number of Tartars proceeding from the southern
part of the Crimean Peninsula, who settled in Casimcea (in the north of Dobrudja) and
THEOLOGIA PONTICA

123
also in the south, in the same region of the Carasu Valley, to the Midia Cape; they
played an important part in the rebuilding of the ancient borough that had been
destroyed during the Russo- Ottoman War of 1828, and that is called now Mecidiye, in
the honour of the sultan Abdul- Medjid the First (1839- 1861). Among the villages
founded or developed by the Tartars, the best- known are: Caraibil, Sarinasuf,
Beibugeac, Morighiol, Dunavete, Mahmidia, Betepe, to mention only some of them.
Enjoying the advantages provided by the Ottoman administration, the Tartars
preserved an autonomous organization, foremost of whom was the Khan Mrza Bey,
who was residing in Alakapu (the White Gate), and then in Ceatal- Orman, a
settlement that was to be destroyed during the war of 1877; this event was tantamount
to the dissipation of many Tartars from Dobrudja; the same year, Romania acquired its
independence and the reunification of Dobrudja. After 1878, nearly 28 000 Turks and
Tartars from Dobrudja emigrated in Turkey. However, some of them were to come
back soon and settle again alongside the south coast of the Danube, being aware of the
tolerant policy of Romania.
According to the intelligence supplied by the Town Council from Constana,
by 1880 in this city there were 22. 584 Tartars; only 104 Turks, 279 Romanians, 1542
Greeks, 344 Jews, 342 Bulgarians, 180 Armenians, 37 Englishmen, 19 Frenchmen etc. In
1902, in this county there were 21 867 Tartars; wider communities, consisting mostly of
Tartars, live in several places, such as: Baeramdede (Independena); Bulbul Mare
(Ciocrlia de Sus), Bulbul Mic (Ciocrlia de Jos), Cobadin, Omurcea (Valea Seac),
Carol I (Nicolae Blcescu), Caramurat (Mihail Koglniceanu), Hasancea (Valul lui
Traian), Mahometcea (Straja), Caciamac (Clugreni), Idriscuius (Veteranu),
Mahmutcuiusu (Izvoru Mare), Perveli (Moneni), Tatlageac Mic (Dulceti), Caraomer
(Negru- Vod), Chiragi, Agemler (Ciobnia), Musurat (Movilia), Ebechioi (Lanurile)
etc. Excepting Constana and Medgidia, the Tartars lived in cities like Techirghiol,
Harsova, Cernavoda, Mangalia, as well.
In 1933, Necip Haci Fazil founded the Cultural Union of the Tatar Youth,
foremost of whom was Mustecep Ulkusal, this event being considered an extremely
important one, especially from the point of view of the Tartar population s
organization. During the Second World War, many of the Tartars from Crimea took
refuge in Dobrudja, the reprisals against the Tartars, ordered by I. V. Stalin in 1944,
bringing about their mass deportation. This event represented- according to many
survivors- a real Holocaust on wheels; this expression conveying the obvious hint at
the inhuman conditions in which the miserable deported people found their end,
thickset in trucks or in those wagons destined to animal transport. The impact of these
reprisals unleashed in the Soviet Union had also serious consequences for a great
number of Tartars who were living in Romania; that is why and not accidentally, they
consider themselves as being a part and parcel of the Diaspora of the Crimean Tartars.
The contemporary society of our country, Romania, provides a large palette
of socio- cultural dimensions regarding the assimilation of the ethnic minorities by
the autochthonous Romanian population. The present- day statistics reveal that there
are only a few states in the world that still preserve a homogeneous Tartar entity; in
fact, this entity consists of some various groups pertaining to a minority that differ
from one another because of their different races, skin color, nationality, language,
THEOLOGIA PONTICA

124
culture and religion
5
. If we look back in the past by means of the historical accounts,
we will notice that on todays Romanian territory, autochthonous population
succeeded in creating a real symbiosis with the other populations living here
(migratory populations, different nations etc) or with the varied religious systems,
ranging from those belonging to the Dacians, Romans and Greeks, to Judaism and
finally, Islamism. However, we mention that this fact is due to the Romanian
Orthodox Church, that has never encouraged its faithful to give free course to any kind
of hostile attitude towards other cults and religions. On the contrary, it allowed their
advocates to exercise their traditional faith against their own ethnic background
6
.
In Romania, the Islamic religion has been brought for the first time by Turkish
groups arrived from Anatolia, that settled in Dobrudja after they have been allowed to
by a special decree, released in the 13
rd
century
7
. This decree stands for the first
reference attestation of Islamism in the region of Dobrudja. In time, the interreligious
relationships established between the Romanian Christians and the Islamic population
that came in this Danubian territory were consolidated by the conclusion of several
agreements or special treaties (known as capitulations) that stipulated the conditions
of a life together for the faithful of the two religions, and implicitly, for the members of
the two nations
8
. The many- centuries old experience of the interethnic coexistence
made that the main argument of the populations from Dobrudja- on the one hand, the
autochthonous one, consisting of the Romanian citizens, and on the other hand, the
other one, consisting of Tartars, Turks, Greeks etc. - not be that of primacy or
survival, but that of living together in peace; not to mention the specific character of
the Romanians, who are well- known as being highly hospitable. It is also well-
known that since the 1
st
century A.D., the Romanian autochthonous population of
Dobrudja began organizing itself alone religiously and socially; the saints discovered
at Niculiel, the churches built of pavements and of the stone of Roman fortifications,
all these bore testimony of this reality.
The Islamic religion appeared during the 7
th
century A. D., in Arabia, in the
historical context of the ancient Arabians grievances (they were polytheistic). The
Islamic doctrine relies on the readings from Koran, considered by the Moslems the
holy book, revealed from Allah to Muhammad, through which the divine message
became known to people, especially to the Muslim faithful. The Koran creates an
indestructible relation with Allah, seen as being One Person God. Allah s messenger
on earth is the prophet Muhammad. The Moslems must obey Allah and his prophet,
Muhammad, unconditionally
9
. The apparition of this new Islamic religion was also
encouraged by that crucial period traversed by the Arabian world and marked by a
deep, religious, social and economical crisis.

5
Lidia Negulici, Grupurile minoritare. Aspecte normative i de asisten social, Editura
Mondero, Bucureti 2000, p. 9.
6
Pr. asis. Al. I. Stan, Biserica Ortodox Romn i islamul, n Studii Teologice, nr. 3-
4/1981, p. 195.
7
Cf. Prezene musulmane n Romnia, cu o Prefa de Iacub Mehmet, Muftiul Cultului
Musulman din R.S. Romnia; ilustraie i prezentare grafic de Ion Miclea i text de Radu
Florescu, Editura Meridiane, Bucureti, 1976, p. 8.
8
Pr. asis. Al. I. Stan, op. cit., p. 195.
9
Arhim. Antim Nica, Misionarismul cretin ntre mahomedani n Orientul Apropiat, Bli,
1939, p. 18.
THEOLOGIA PONTICA

125
The Fall of Constantinople (1453) represented for our country and for the
Balkan region a systematic and tacit invasion of Islamism, especially in Bulgaria and
Serbia, and later in the region lying on the other coast of the Danube, in Dobrudja, as
well. In 1394, Mircea the elder- the prince of Wallachia- concluded with Baiazid
Ilderim (1354- 1403) an agreement that stipulated that all the Christians from the
Ottoman Empire or those who had been converted to the Islamic religion by force were
allowed to take refuge in Wallachia
10
.
Unfortunately, the primacy of the Turks was to jeopardize many times their
relation with other religions; as regards the relations with the different populations,
like that from the region of the Carpathians- they were stopped by the Independence
War of 1877, when the Romanian Principalities acquired their independence- that was
proclaimed on the 9
th
of May 1877. After the Treaty of Berlin of 1878 that returned to
Romania the territory of Dobrudja, it became extremely obvious that this area really
represented a home of goodwill and of peace, a home of hospitality and of peaceful
coexistence, all these elements being harmonized by the life lived together there by
those belonging to different nations, religions and denominations; this fact
determined the voting of a Motion in the Senate of Romania, where it was asserted that
in this region, you will find a population that, in its greatest part, is Romanian. But
you also discover inhabitants belonging to other nationalities and religions. All these
who are to become members of the Romanian State will enjoy the same rights as all the
inhabitants of this country, ensuring them of our love and protection
11
. This lines
point out the equality of rights for all the inhabitants of Dobrudja, no matter what
nationality, language, religion or religious denomination they are belonging to.
From a cultural, interethnic, religious, geographical and historical point of
view, Dobrudja is an important region of Romania. In other words, - Dobrudja country
is a territory that amassed over centuries much more history and tolerance (either
interethnic or religious) than all the other Romanian Principalities altogether. The
great Romanian historian Nicolae Iorga wrote about Dobrudja that it was a
geographically curious country, whose geography does not relate to either the
Carpathians or the Balkans: it is a kind of geographical curiosity that consists of small
hills, swamps and lakes, midget forests, small rivers that drain in a twinkling in the
heat of summer, and here and there some fertile fields favorable for the practice of
agriculture. Dobrudja s population was from the very beginning as speckled as the
consistence and the aspect of its soil Bessarabian Bulgarians, Bulgarians,
Turks, Lippovan Russians (Staroveti), Greeks, Armenians and also
Orthodox Turks
12
.
In Dobrudja there is a climate of genuine and sincere ecumenical
collaboration, not only between the Christians belonging to different nationalities and
confessing the same Orthodox faith, but also between the citizens belonging to
different nationalities and religions. Dobrudja is a province where the interculturality
holds a proeminent position due to the fact that over centuries, in this home of

10
Pr. dr. Nicoale Dur, Ecumenismul interreligios. Dialogul teologic cu religiile necretine
(iudaismul i islamismul), n Glasul Bisericii, nr. 7-9 / 1984, p. 619.
11
Cf. Mircea Muat, Ion Ardeleanu, De la statul geto-dac la Statul romn unitar, Ed.
tiinific i Enciclopedic, Bucureti, 1983, p. 309.
12
Nicolae Iorga, Istoria poporului romnesc, ediie ngrijit de Georgeta Penelea, Editura
tiinific i Enciclopedic, Bucureti, 1985, pp. 701-702.
THEOLOGIA PONTICA

126
hospitality and good will, people of different nations, religions and denominations
found their dwelling. That is the Romanians that have been living together with the
Tartars, the Turks, the Jews, the Armenians, the Greeks, the Macedo- Romans, the
Bulgarians, the Albanians, the Lippovans and the Ukrainians. In a short time,
Dobrudja became known as Galilee of the Gentiles, where the spirit of good-
understanding prevailed; and this because there were neither religious wars, nor
interethnic tensions or conflicts
13
.
According to The General Account Submitted to the Holy Synod, concerning the
ecclesiastical administration in the new territory of Dobrudja for the period: November
1913- January 1914: The service of the Orthodox clergy is possible only in a climate of
mutual respect towards other religions; respect resulting from the attitude of the
Orthodox clergy toward the clergy that officiates their religious services in other
languages than Romanian, and also from a perfect observance of the statu- quo,
offering at the same time promising perspectives concerning its sustenance means; that
is, we consider that the respective clergy should be paid by our State
14
. The
difficulties that occurred were solved partially by the Romanian State, enjoying the
support and assistance of the Romanian Orthodox Church, that from the very
beginning tried to identify common solutions in order to support the poor, the
widows and the orphans; in other words, this Church promoted in the framework of
an ecumenical climate, the organization of philanthropy works, adapted to local needs,
but at the same time taking into account the religious and ethnical specific character of
the places.
After having gained its autonomy, the Romanian Orthodox Church,
considering necessary that the ethnic minorities, especially the Moslem groups, should
live together with the Christian population in a peaceful and harmonious climate,
released an important decree, known as the Regulations of the Holy Romanian
Synod concerning the ecclesiastical relationships between the Romanian Orthodox
Clergy, the heterodox Christians or the Christians belonging to other rite and the
Non- Christians who are living in the Kingdom of Romania
15
. This document
acknowledged the religious freedom for the other cults and forbade any proselyte or
conversion actions; this decree was to be later used as the main source in the
elaboration of those articles of the Constitution of Romania that warranted the freedom
of conscience, the free exercise of the religious cult and also the free organization and
working of the religious cults.
In fact, the official relationships between the Moslem cult and The Romanian
Orthodox Church have been developing since 1949, when the Islamic cult was
acknowledged by the Romanian State. This fact was also admitted by the great Mufti
of the Moslem Cult from Romania, when he said: The Romanian State supports our
cult, providing financial contributions for the payment of our clergy members, and for
the maintenance and restoration of our religious buildings. Such funds have been used

13
Teodosie, Arhiepiscopul Tomisului, n Prefaa lucrrii Pr. Prof. Dr. Vasile Nechita,
Mrturisindu-L pe Hristos, Editura Vasiliana 98, Iai 2008, p. 7.
14
Cf. Pr. prof. dr. Vasile Nechita, Mrturisindu-L pe Hristos, Editura Vasiliana 98, Iai
2008, p. 56.
15
Regulamentul Sfntului Sinod Romn pentru relaiile bisericeti ale clerului ortodox romn
cu cretinii eterodoci sau de alt rit i cu necredincioii care triesc n regatul Romniei, n Monitorul
Oficial, nr. 133, din 1881.
THEOLOGIA PONTICA

127
for the capital reparations of the mosques from Costana, Mangalia, Medgidia, Tuzla
etc, whereas the mosque from Bucharest and Ana Dolchioi Mosque from Constana
have been rebuilt from foundation
16
.
It is also well-known the fact that in 1949, it took place in Bucharest the
Conference of all Christian and non- Christian Cults
17
extant on the territory of
Romania, conference that laid the foundation of the interreligious relationships
between cults. This kind of relationship had as a starting point the assistance of the
neighbor who, according to the Christian doctrine, is our brother, irrespective of his
skin color or his beliefs
18
. This desiderata has been put into practice through the
participation of both a delegation from the part of the Romanian Orthodox Church and
another one from the part of the Moslem Cult at the meetings that took place on the
occasion of The Islamic- Christian Dialogue of Tripoli (Libya, 1976); this dialogue was
initiated by the European Churches Conference (KEK) and was followed by various
interreligious dialogues held in Salzburg (Austria- 1978); Mombasa (Kenia- 1979);
Boston (SUA- 1985) etc.
Although from a theological point of view, the two religions do not share
common points, the new population of Dobrudja- acoording to a socio- cultural
tradition- still found out some possibilities of promoting a spiritual communion,
visible especially in the exercise of the Islamic cult, through a Moslem devoutness,
similar to that kind of popular Christianity, in the belief that Jesus Christ was a
prophet, or in the dogmas about the existence and worship of the angels, in the belief
that at the end of time it will take place a final judgment etc. All these are general
religious ideas that could be discovered in Koran as well.
One can also recognize the Christian influence on the Islamic doctrine in the
borrowing of some elements specific to the Orthodox asceticism or referring to the Last
Judgment, the attitude towards women, without ignore the teaching about grace, the
attitude towards the beatitudes of Heaven and the torments of Hell, expressed in some
suras or in the essential law of Islamism: God is one Person, that is Unique. However,
the Moslems were kept at a distance from the Christians by some specific elements of
the Christian cult regarding the settlements about the icons, hymns and prayers, the
holidays and the Feasts; this phenomenon took place not only in the exercise of the
cult, but also at the level of doctrine. That is why, from a social point of view, our
neighbor became our friend, that is, my friend, my fellow, my good friend.
However, being aware of the fact that Islamism is not a complicated religion in his
basic principles- but only a rational religious system- one could say that this religion
seems to have more common ideas with Judaism than Christianity, despite considering
Jesus and many Christian dogmas as being of utmost importance.
In 1982, the Romanian Orthodox Church, during a rather difficult period
(during the communist system) housed two important meetings of The European
Churches Conference (KEK), that is: the Consultation entitled education for peace
and The Platform for human rights. This fact proves that the Orthodox Romanian

16
Iacub Mehmet, Muftiul Cultului Musulman din R.S. Romnia, n Prefaa la volumul
Prezene Musulmane n Romnia, p. 6.
17
Consftuirea crmuitorilor tuturor cultelor religioase din Republica Popular
Romn, n Ortodoxia, nr. 4 / 1950, p. 671.
18
Justinian Marina, Patriarhul Romniei, Pentru un Consiliu mondial al religiilor, n
Apostolat social, vol. IX, Editura Institutului Biblic, Bucureti, p. 339.
THEOLOGIA PONTICA

128
Church had a close relationship with both the World Council of Churches (WWC) and the
European Churches Conference (KEK).
Within of the International Peparatory Committee of the World Conference
entitled The servants of religions in defence of the sacred gift of life against a nuclear
catastrophe
19
, Antonie Plmdeal, the Orthodox Bishop of Buzu, suggested the
following approach: We must come to an agreement concerning a certain principle
that we are going to comply with piously: Lets try to approach this conference beyond
any ideology, beyond any discussion regarding the hegemonies and beyond any
antagonisms Those present at this meeting, wherever they came from, are asked to
assert their decision of defending peace. First and foremost, peace As representatives
of religions, we have a conscience duty, namely to tell our faithful that war is a sin,
according to each of our religions. Because this is the teaching we find in the Bible, in
the Koran, in the Vedas and in the Buddhist texts
20
.
A. Visser t Hooft, former secretary general of the Ecumenical Council of
Churches said: The present- day Christian Ecumenism must sincerely militate for the
unity of the Church and at the same time for the unity of the world, since all the
mystery of Christian faith is that of being centered on man because it was initially
centered on God
21
. In conclusion, Islamism is a Non- Christian religion, but a religion
that preaches Our Lord Jesus Christ. Thats why we might find common points for a
further dialogue.
The only proper attitude of the Christian Church towards a world in a rapid and
continuous transformation is neither that of a triumphal domination over it, nor that of
isolation or seclusion away from it, that is an attitude of flight, but that of a meek and
devoted service, supporting it in all its fundamental necessities and aspirations,
following our Lord s commandments and His own example: Just as the Son of Man
did not come to be served, but to serve, and to give His life as a ransom for many
[Matthew 20: 28]
22
. As for the wars and the conflicts occurred between the Christians
and the Moslems, we could draw the conclusion that: Had the Moslems understood
thoroughly the Koran, and had the Christians understood thoroughly the Bible, and
had the Jews understood well enough the Old Testament, they would have discovered
there were not significant differences, that necessarily should lead to wars
23
.
At the meeting of the Community of SanEgidio that took place in Bucharest,
between the 30
th
of August and the 1
st
of September 1998, being attended by 193

19
Comitetul Internaional pregtitor al Conferinei Mondiale Slujitorii religiilor n
aprarea darului sacru al vieii de la o catastrof nuclear a avut loc n perioada 26-28 ianuarie 1982,
la Moscova, pregtind Conferina din 10-14 mai 1982 de la Moscova. Aici au luat parte 42 de
delegai din diferite ri, 24 de observatori i oaspei (ortodoci, buditi, musulmani, cultul
mozaic, metoditi, luterani, reformai etc.).
20
Antonie Plmdeal, Episcopul Buzului, Cuvnt la Comitetul Internaional
pregtitor al Conferinei Mondiale Slujitorii religiilor n aprarea darului sacru al vieii de la o
catastrof nuclear, n Biserica Ortodox Romn, nr. 1-2, 1982, pp. 89-90.
21
Pr. conf. Alexe tefan, Probleme actuale ale ecumenismului cretin, n Ortodoxia, nr. 4,
p. 643.
22
Prof. Dietrich Heinz Wendland, Die Kirche in der modernen Gesellschaft, Guterslosh,
1965, p. 12.
23
This is an excerpt from the speech delivered by the Colonel Moammer el- Gedafi, the
president of Libya, in the framework of the Seminar for the dialogue between the Moslem World
and the Roman-Catholic Church (the 1
st
of February, 1976), Tripoli, Libya.
THEOLOGIA PONTICA

129
religious personalities from 40 countries, reunited under the motto: Peace is the name
of God. God, Mankind, Peoples- there has been illustrated the idea that nowadays the
ecumenical dialogue is more necessary than ever. On the occasion of the session
around the subject The Ecumenism, His Grace Seraphim, the Archbishop of
Germany, Central and Northern Europe, said: Are we, the Christians, those who are
supposed to learn from the non- Christians, who placed themselves out of the Church,
that the dialogue is the only way of surpassing the disputes and that only together we
will be able to face the greatest dangers that attack even the foundations of the faith?
No one can live isolated within his own self- sufficiency, each Christian and each
religion needs all the other Christians and all the other people, even if he pretends to
confess the truth in its plenitude within his Church. On the contrary, just because he
lives confessing the truth, he should feel responsible for all his brethren in Christ, our
Lord. If only one member of community is suffering, all the others limbs of the Body
(the Church) are suffering, too. No one can save his soul by himself, but only in
spiritual communion with all his brethren, for whom he has the moral duty to sacrifice
himself, just as Christ Himself did
24
.
In order to be a real ecumenist, every Romanian believer must always heed the
biblical fragment saying that man was created in the image of God and according to
His likeness. Man has the calling of expressing his love through deeds, illustrating
thus the truth that the interreligious dialogue supposes an authentic religious life and
the concordance between words and facts. That is, a tolerant attitude towards those
belonging to other religions- or, as Saint John Chrysostom said in one of his Homilies:
The proof consists of our facts; that is, a Christian should convince the heathens
through his facts, and not using the words; because the facts speak for themselves.
The peoples, especially in Europe, will not be united as long as they miss the spiritual
dimension; in the best case, they would be as a body without soul, namely a puppet.
On the occasion of the 3
rd
European Ecumenical Assembly (Sibiu, 2007) Manuel
Barosso, the president of the European Commission, asserted that Within a Europe
where the supreme values of Rome- law, of Athens- philosophy and of Jerusalim- the
city closely related to each of the three monotheist religions (Judaism, Christianity and
Islamism), will be further on ignored, there will be no lasting unity
25
.
From the very start of the Romanian ecumenism- now that we can talk about
such a thing- it has been locally promoted a close relationship with the sister Churches
and finally have been successfully created bridges of communications and an
effective dialogue; and afterwards it has come to the materialization of this
accomplishment, this time on a wider scale.
Saint John Chrysostom also said: In my opinion, there is nothing nobler than
serving our neighbor and his salvation I feel myself at the moment much honored to
serve our love; and this service I accomplish devotedly, leads me directly in the
Kingdom of Heaven Like Saint Paul formerly, I also accept to be a servant for
Christs sake. (II Corinthians 4:5). But why have I mentioned Paul first? Since He Who
was the Only Begotten Son of God, accepted to humble Himself for mans salvation
and in such a measure that He Who was God made Himself what He was not, namely

24
Lector Lucian N. Leutean, Stadiul dialogului interreligios i perspectivele sale n
ecumenismul european, n Journal for the Studz of Religious & Ideologies = JSRI, nr. 2 / 2002, p. 37.
25
Pr. prof. dr. Vasile Nechita, Mrturisindu-L pe Hristos, Editura Vasiliana 98, Iai 2008,
pp. 41-42.
THEOLOGIA PONTICA

130
Man assuming in His Hypostasis our human nature. In what extent am I praiseworthy,
me that I am nothing but a slave, since I accept to be one of my neighbor s servant in
order to save my soul?
26
.
The pluralist and multiconfessional population from Dobrudja- who kept preserving
the traditions and the customs, emphasizes especially the observance of the religious
values; as a matter of fact, the religion is acknowledged here as the main element
expressing their national identity. The contemporary ideals of humankind are common for
all the peoples, whatever are the religions they belong to. They have discovered that nowadays it
is more necessary than ever their mutual support and collaboration in view of ensuring their
common progress. In order to attain this purpose, the religions are called today to serve these
ideals more than ever. Therefore, let s heed our time s calling and give full swing to it, proving
ourselves to be people of our time
27
.
The realities specific to the territory of Dobrudja acquired nowadays new
valences of manifestation, establishing different and various rapports between the
Romanians, the Turks, the A- Romanians, the Greeks etc living here. Some would say
that this kind of relationship relies on the Universal Declaration of Human Rights
28
or
on the UNO Declaration
29
, or on the Constitution of Romania
30
, regarding the
minorities rights. However, when considering the human as being created by God
(Allah, Yahweh), the things present themselves totally different. Dobrudja was the
territory where the greatest monotheist religious intersected. For this reason, it stands
for a symbol of the cooperation between the great monotheist religions. Thats why, its
example is an extremely eloquent one for the manner in which the European Union
understands to achieve a milieu that could ensure the religious life together for all the
Christian, Islamic and Jewish believers; volens- nolens, the European Union can not
overlook this obvious reality Thus, one could justly assert that, indeed, Dobrudja, as
an European territory, stands for model, providing at the same time, the possibility of
extension for the interreligious dialogue, too
31
.
As Patriarch Justinian wrote in his Social Missionarism: The essential
features of that Christian educated in the spirit of the practical ecumenism are his
Christian love and peace, his aspiration for social justice and the ideal of unity and
good- understanding of all the people from our contemporary world
32
. To love God
and to love your neighbor, this is the essential spiritual duty for them; but they also

26
Pr. prof. Ioan Coman, Raportul dintre justificare i dragoste n Omiliile Sfntului Ioan
Gur de Aur, n Ortodoxia, nr. 2,1960, p. 200.
27
Justinian Marina, Patriarhul Bisericii Ortodoxe Romne, Apostolat social, vol. X,
Bucureti, p. 123.
28
The Universal Declaration of Human Rights, adopted and proclaimed by UNO General
Assembly through the Resolution no. 217 (III) of 10. 12. 1948- that granted to each person the right of
conscience freedom and that of exercising any religion etc.
29
UNO Declaration adopted at the General Assembly through the Resolution no. 47/ 137 of 18.
12. 1992- that granted personal rights to the people belonging to ethnic, national, linguistic and
religious minorities.
30
The 2003 Constitution of Romania-in Article 6: The State acknowledges and grants to
the people belonging to national minorities the right of preserving, developing and expressing
their own ethnical , cultural, linguistic and religious identity.
31
Teodosie, Arhiepiscopul Tomisului, op. cit., p. 6.
32
Justinian Marina, Patriarhul Bisericii Ortodoxe Romne, op. cit., vol. IX, Bucureti,
1962, p. 29.
THEOLOGIA PONTICA

131
must be aware of the fact that our love for the neighbor supposes self- denial and
sacrifice, endurance and fight, all these being supported by the missionary work of the
Church, but also through the believer s own efforts
33
.
The most relevant literary work that describes the life together of all these
various nations and religions in Dobrudja- is the drama entitled Take, Ianche and
Kadar, written by Victor Ion Popa. This points out both the interculturality, and the
interethnical relationships of these three great religions: Christianity, Islamism, and the
Mosaic cult. One could notice in this territory a practice of the social life and even a
kind of life together just like a family which expresses itself through a Christian,
Moslem and Jewish interplay. This fact reminds us of a finding made by a messenger,
in 1538. He mentioned that in Dobrudja, there are various denominations and religions
and nations, such as- Carpato- Russians, Polish, Serbians, Armenians, Bulgarians,
Tartars and finally many Saxons from Transylvania- that live together, under the rule
of the Romanian prince (knez), kept from any kind of conflicts that could be brought
about by the differences extant at the level of their dogmas or rituals. On the contrary,
every nation of those mentioned before could exercise their cult freely and show in
public the concrete expressions of their piety to its hearts content
34
.
Developing in our country a practical and local ecumenism, and considering
all the religious cults- inclusively the two Non- Christians cults (Mosaic and Islamic
cult)- the Romanian Orthodox Church militated not only for an ecumenism at the level
of Christianity, but also for an interreligious ecumenism, enlarging thus the horizon
of the contemporary ecumenical concerns
35
, and this against the background created
by the need of opening ourselves to a fruitful ecumenical dialogue, through which the
regional and local models require to be valorized
36
.


33
Justinian Marina, Patriarhul Bisericii Ortodoxe Romne, op. cit., vol. XII, Bucureti,
1976, p. 203.
34
Descriptio Moldaviae, traducere de Gh. Guu, Bucureti, 1973, p. 296.
35
Pr. Dr. Nicoale Dur, Ecumenismul interreligios. Dialogul teologic cu religiile necretine
(iudaismul i islamismul), n Glasul Bisericii, nr. 7-9 / 1984, p. 621.
36
Teodosie, Arhiepiscopul Tomisului, op. cit., p. 8.
LOCUL ORTODOXIEI ROMNETI N DIALOGUL ECUMENIC


NAMING AND THINKING GOD IN ORTHODOXY

Ph.D. student Paula BUD
Faculty of Orthodox Theology
Babes-Bolyai University in Cluj-Napoca

ABSTRACT: The essay proposes an overview of the Old Testament divine names as
reflected in the work of Romanian theologian Athanase Negoita. Within this thematic area,
distinction is made between two stages: firstly, the reduction imposed on the category of divine
names by their translation into Greek (LXX) and secondly, further reduction imposed by
transposing the revealed message into vernacular languages. Throughout the process, the
original accuracy of expression naturally decreases, with consequences for the use and
signification of Hebrew divine names in modern Bible editions. These names of God may be
defined in our times as contemporary expressions of faith. A second level of the essay asserts
that naming and thinking God is only possible while living in God, with reference to the work of
another Romanian theologian, Father Dumitru Staniloae. From this perspective, naming and
thinking God opens the way for interreligious dialogue.

Introductory notes. Naming and thinking God are two distinct acts set aside
by the thematic proposal of this program, within a title which calls for profound
theological reflection. Which is their relation? What connection can there be between
the two, from the perspective of Eastern theology? Naming God, that is, assigning Him
different names comes mainly from the seeing and understanding of His works. These
names are used, as we can see in the Scripture and the Tradition, in different contexts:
praises/doxologies, demands, thanksgivings, or prayers like, for example, the Jesus
Prayer
1
. On the other hand, thinking is an act which takes place inside the human
being. According to the gnoseological discourse
2
, thinking is achieved through words
3
.
But in the Eastern expression of faith, as well as in the Jewish one, thinking is achieved
inside the heart, and the Fathers greatly develop this idea of a descent of the mind
inside the heart
4
. The Holy Scripture teaches us the importance of the heart, as a source
of all good and evil: For out of the heart proceed evil thoughts, murders, adulteries,
fornications, thefts, false witness, blasphemies (Mt 15:19) and Behold, the kingdom

1
, , - Lord Jesus Christ, Son of
God, have mercy on me, the sinner.
2
See for example Nikos Matsoukas, Introducere n gnoseologia teologic [Introduction into
the Theological Gnoseology], Ed. Bizantin, Bucharest, 1997.
3
However, in the Orthodox spirituality, thinking is not achieved only through words,
but also through a process of incarnation.
4
See Saint Gregory Palamas, Writings, vol. 2, ed. Deisis, Sibiu, 2005. For a synthesis on
his discourse on the Jesus Prayer and the unification of the mind and heart, see Fr. D. Stniloae,
Viaa i nvtura Sfntului Grigorie Palama [The Life and Teaching of Saint Gregory Palamas],
Ed. Instutului Biblic i de Misiune al B.O.R., Bucharest, 2006. The following works synthetically
present this issue as it approached by the Holy Fathers: Paul Evdokimov, Rugciunea n Biserica
de Rsrit (Prayer in the Church of the East), Ed. Polirom, Bucharest, 1996; Christopher
Panagiotis, Rugciunea lui Iisus. Unirea minii cu inima i a omului cu Dumnezeu (Jesus prayer.
Uniting the mind with the heart and man with God), Ed. Raru Monastery, Vatra Dornei.
THEOLOGIA PONTICA

133
of God is within you (Lk 17:21). Starting from these premises, I have structured my
paper into three parts: a first part introduces some landmarks on the divine names in
the Old Testament and in Orthodox theology; a second part concerns the dynamics of
thinking God, mainly referring to the discourse of Father D. Stniloae; and last, but not
least, a third part presents some concrete forms of naming and thinking God in
Orthodoxy.

1. Naming God in the light of Orthodox Theology and Spirituality
When speaking about the names of God, one author should be of reference to
us, namely Saint Denys the Areopagite. Within his famous work entitled De Divinis
Nominibus On the Divine Names, apart from approaching the different names assigned
to God, he marks the limits of a discourse on this subject. Thus, he firmly states that the
Holy Scripture has a normative role in any cogitative or nominative act referring to
God. We must dare not say or think anything on God apart from what has already
been revealed to us in the Holy Scriptures. God is above all words, all thinking, all
being, this is why we should go as far as the Holy Scriptures allow us in trying to
understand and name God
5
. Saint Denys underlines two different aspects: on the one
hand, when speaking of God, the human being should always keep a humble attitude;
on the other hand, it is impossible for us to understand God, as the Divine Being is
above all reason and knowledge, going beyond mind and essence, circumscribing,
embracing and anticipating all things, while God remains totally unthinkable and
indefinable
6
. We can recognize this type of discourse in the Dogmatic of Saint John
Damascene: not only is the Divinity incomprehensible, but also nameless
7
. This doesnt
mean that we are not entitled to speak about names and divine naming. Saint Denys
formulated the following rhetorical interrogation: How, then, can our treaty on the
Divine names be explained if God, the One above-all-being, proves to be impossible to
name?
8
A distinction imposes here. The Eastern Fathers have always distinguished
between the Being of God and His works
9
. If God, in His Being, is unthinkable and
impossible to know and call by his name, He is, at the same time, defined by many
names, equivalent to His uncreated works: He allows us to name Him through those
which are proper to our nature
10
, using symbols appropriate to the divine things
11
.
Through the variety of these divine works, God Himself is at work. It is somehow
paradoxical that He sometimes emphasizes one special work, while being whole in
every one of his works
12
.

5
Saint Denys the Areopagite, Despre numele divine [On the Divine Names], Institutul
European, Iai, 1993, pp. 45-46.
6
Ibidem, p. 50.
7
Saint John Damascene, Dogmatica [The Dogmatic] (electronic ed.), 2004, p. 27.
8
SaintDenys the Arepagite, op. cit., p. 50.
9
Fr. D. Stniloae, Teologia dogmatic ortodox [The Orthodox Dogmatic Theology], vol. I,
Ed. Instutului Biblic i de Misiune al B.O.R., Bucharest, 2006, p. 146.
10
Saint John Damascene, op. cit., p. 29.
11
Saint Denys the Areopagite, op. cit., p. 49.
12
Fr. D. Stniloae, op. cit., p. 146.
THEOLOGIA PONTICA

134
These works of God are energies
13
or attributes through the intermediary of
which He becomes present in creation and in our lives. Isnt this precisely His truly
wonderful name, that He is above all name?... But the wise in divine things praise Him
for being good, beautiful, wise, God of gods, Lord of lords, Saint of Saints, eternal, the
One who Is, the cause of all times, life-giving, wisdom and reason (word), above all
knowledge, power and ruler etc.
14
We come to know all these different attributes in
their dynamics and as much as we become subject to them. These attributes of God
gradually reveal their richness, as we become more and more spiritually able of
receiving them. This process supposes a descent of God towards us; He communicates
something about Him in an understandable manner. Rationally, we get to know Him
by his attributes; however, this is schematic and general. We rather get to know Him
more intensely from His works. In both cases, our possibilities of expression are
limited and even inadequate, using mostly symbols and images
15
.
In accordance with my doctoral studies in the field of the Old Testament, I
would like to introduce here some brief remarks on naming God within the Holy
Scripture. As we have seen, the dogmatic treaties and all the statements referring to the
names of God underline on the one hand our impossibility of naming God in His
essence, and on the other hand, our need of assigning Him names that best describe
His works within creation. What is most important is to know that He is, rather than
to know what/who He is
16
. His existence is the most important element in the
nominal registry, and it was synthesized in the name revealed to Moses on mount
Horeb: I am that I am (Ex 3:14). Discovering the name implied a relationship of
communion between the Revealer and the receiver of this discovery. This revelation
was to become the centre of all Israelite faith and spiritual experience. Yahweh
17
is the
name by excellence, the greatest and frightening, hidden and mysterious. Any other
name of God in the Bible is correlated with one of His works, while His ontological
name does not have a common meaning or a concrete significance. It is precisely this
lack of significance that shows its position in the centre of the Being and of Creation, of
which foundation it is. Without having a certain meaning, it gives meaning to all
existence
18
. Unlike other names which, by their repeated use referring to God have
become proper names, the tetragram is a name assigned only to God. Inside a phrase,
this name is always a subject, and never a predicate, even if his origin is an archaic
verbal form
19
. What interests us for the moment is the theological interpretation of this

13
See the chapter on the distinction between the Being and the works of God in Fr. D.
Stniloae, Viaa i nvtura Sfntului Grigorie Palama [The Life and Teaching of Saint Gregory
Palamas], pp. 95-115.
14
Saint Denys the Areopagite, op. cit., cap. I, VI, col. 596.
15
Fr. D. Stniloae, op. cit, p. 149.
16
Fr. D. Stniloae, Sfnta Treime sau la nceput a fost iubirea [The Holy Trinity In the
Beginning there was Love], Ed. Instutului Biblic i de Misiune al B.O.R., Bucharest, 2005, p. 19.
17
Due to the fact that it is always written using four letters (yod, he, waw, he), this
name is designated as the Tetragram. Both the Septuagint and the Vulgata render it by the term
Lord (, resp. Dominus). It is remarkable that this name appears in the Holy Scripture
more times than all the other divine names counted together - David N. Freedman, The Anchor
Bible Dictionary, vol. 6, New York: Doubleday, 1996, p. 1010.
18
Fr. Ioan Chiril, Fragmentarium exegetic filonian. Nomotetica. Repere exegetice la Decalog,
vol. 2, Ed. Limes, Cluj-Napoca, 2003, p. 94.
19
M. Broteanu, Numele lui Dumnezeu n Coran i n Biblie, Ed. Polirom, Iai, 2005, p. 131.
THEOLOGIA PONTICA

135
name. The name YHWH is an expression of a living God, manifesting His power over
all living creatures and over life. Moreover, through this name, God expresses His
eternal nature
20
. This axiomatic formula may also be understood as a definition of the
Being of God, through which God expresses His almightiness and aseity
21
. In
Romanian theology, we have two different discourses on this subject. V. Loichi
proposes a double interpretation: from a philosophical-dogmatic point of view, this
name presents God as a personal and spiritual Being, having her cause within herself,
as well as all the conditions of her existence; from a historical-revelational point of
view, God is a loving Father manifesting His care towards Israel and wishing to
entrust them of His fidelity
22
. A similar interpretation is formulated by Fr. At. Negoi:
YHWH contains the idea of being as something unchangeable, independent from any
other being; this notion is not conceived as something abstract and speculative, but
taking into consideration the historical interventions of God in the life of His people
23
.
One last idea: the interdiction of pronouncing this name of God was founded on Lv
24:16: And he that blasphemeth the name of the Lord, he shall surely be put to death,
and all the congregation shall certainly stone him; as well the stranger, as he that is
born in the land, when he blasphemeth the name of the Lord, shall be put to death.
Most researchers agree on the fact that the verb naqab used in this verse should rather
be interpreted as a blasphemiatory use of the name of God, than as a regular
pronunciation (the KJV I am using introduces precisely this meaning when it translates
by blasphemeth). I mentioned this issue because I consider that it is still very
relevant nowadays: a blasphemiatory use of the name of God should be avoided even
if a death penalty no longer applies.
The names assigned to God in the Bible
24
express His intervention and works
within history. Each name is based on certain events or deeds relevant in the history of
salvation. Thus, biblical divine names do not belong to a simple nominative level. Any
name whatsoever, if comprehended and assumed, does not only represent a
conventional mode of social registry or an instrument of elementary communication; it
is a form of expressing the essence of the person and a way of a personal interrelating.
All of these apply to the divine names. However, in the case of divine names, we
should also underline the fact that, at least within the Old Testament, they are a form
of expressing faith
25
. I will propose, later on, a reflection upon this aspect of naming
God: assigning Him names as an expression of our faith and dogmatic teaching of the
Church.


20
Ed. Jacob, Thologie de lAncien Testament, Neuchatel, 1967, p. 41.
21
G. Von Rad, Old testament Theology, vol. 1, SCM Press LTD, 1975, p. 180.
22
V. Loichi Numirile biblice ale lui Dumnezeu i valoarea lor dogmatic [The
Biblical Names of God and their Dogmatic Relevance], Candela 3-5 (1927), pp. 79-80.
23
At. Negoi, Teologia biblic a Vechiului Testament [Biblical Theology of the Old
Testament], Ed. Sophia, 2004, pp. 13-14.
24
A distinction imposes here between the name YHWH and the other divine names. It
is considered that this particular name expresses something about the Being of God. The Jewish
interdiction of pronouncing it would correspond and express His mysterious character, which
remains forever beyond our reach and understanding.
25
Fr. At. Negoi, op. cit., p. 6.
THEOLOGIA PONTICA

136
2. The Dynamics of Thinking God. The knowledge of God presupposes a
continuous process, a dynamics which always leaves space for an ever greater progress
in His knowledge. Every idea concerning God must have a certain fragility,
transparence, lack of fixity; it must always lead us to letting it aside and creating
another. If an idea concerning God remains stable in our mind, we are thus limiting
God within the landmarks of this particular meaning, or we might even forget God,
while concentrating our entire attention on this respective idea. In this manner, an idea
turns into an idol, or a false god
26
. For this reason, every idea, meaning or word used with
reference to God should make God transparent, not being contained in it but trespassing all
meaning, and bringing to light successively different aspects of His infinite richness.
Saint Denys the Areopagite considers that we usually regard words as sensible
symbols related to the divine mysteries. He states that we should rather dispose of
their symbolic meaning and regard them as pure and unveiled, in order to adore the
source of life hidden within them. Through the intermediary of words and meanings,
we should actually go beyond them, to perceive the mysterious presence of God. Every
thing and word that we use with reference to God is a symbol of His Person and
works
27
. Within these symbols, there are many different steps of meaning, and we are
called to constantly advancing on the stair of these meanings, towards unconceivable
and unthinkable meanings. The more we use nuanced words and the more we climb
up to higher meanings, we come to understand that God is beyond all of them, but He
is also the unitary source of their reasons
28
.
Thinking God is an act of religious experience. As such, it implies more than
simple reasoning, because a reality to which the human being participates only by
reason, without the implication of the entire being, is not experienced as the true
transcendence
29
. Or God, as He reveals to us, is not a simple construction of our
imagination, a self-revelation of the human spirit
30
, but a transcendent reality; and religion
lives with this certitude of transcendence and of a real encounter with the Divinity
31
. Father
Stniloae considers that the idea of God is founded on experience, and an experience is
religious only as long as it is referred to God
32
. Moreover, within Orthodox theology, it is
believed that we can only think God when living in Him, in communion with Him. This is
how Father Stniloaes statement should be understood: thinking God while being in God.
Father Stniloae greatly develops another interesting subject: the place of
thinking inside the Holy Trinity. He speaks of the Mind (God the Father) plenary
discovering Himself in the Reason (God the Son), for His own joy (God the Holy
Spirit). Reason is an act of the mind or of the Subject reflecting/thinking Himself. In
the Reason, the supreme Subject thinks Himself
33
. This is how the Holy Fathers have
understood the relationship between the Father and the Son: analogous to the relation

26
Fr. D. Stniloae, Teologia dogmatic... [The Orthodox Dogmatic], p. 126.
27
De divinis nominibus, II, 8; P.G. 3, col. 645.
28
Fr. D. Stniloae, Teologia dogmatic... [The Orthodox Dogmatic], p. 127.
29
Fr. D. Stniloae, Poziia dlui Lucian Blaga fa de cretinism i ortodoxie [The Position of
Lucian Blaga regarding Christianity and Orthodoxy], Ed. Paideia, Bucharest, 1993, p. 72.
30
Ibidem, p. 48.
31
S. Frunz, Experiena religioas n opera lui Dumitru Stniloae [The Religious Experience
in the Work of Dumitru Stniloae], Ed. Dacia, Cluj-Napoca, 2001, p. 49.
32
Bernard Sve, La question philosophique de lexistence de Dieu, PUF, Paris, 1994.
33
Fr. D. Stniloae, Sfnta Treime... [The Holy Trinity...], p. 41.
THEOLOGIA PONTICA

137
between mind and reason. The Reason (the Logos, the Son) is conceived as an act of
the mind, as a reality emerging from the infinite conscience, while remaining in
complete solidarity and unity with it. We are talking about an act of reciprocal self-
thinking, in which every Person reveals her true image through the joy of living a
communion with another conscience. This relationship is conceived by Father Stniloae as
a self-understanding of the divinity, thus taking a tripersonal character. The tripersonal
character is presented as a relationship between thinking and feeling: The Son or Word
of God is a product of thinking, while the Holy Spirit is a product of the heart
34
.
These are only a few reflections on thinking God within Romanian Orthodox
theology and spirituality. Thinking God is not only an act belonging to religious
experience, but also the most certain form of our existence
35
.

3. Concrete Forms of Naming and Thinking God in Orthodoxy
Reading the Holy Scripture
An important manner of naming and thinking God in Orthodoxy is the lecture
of the Holy Scripture, both as a personal act and as a integrating part of the liturgy.
Saint John Chrysostom recommended to his listeners a continous reading of the Bible
in their private life, emphasizing its importance within the Christian spiritual
experience. Inside the books of the Bible, we can identify the dogmatic teaching of the
Church - including the names of God which are of particular interest to us in this
moment - and, also, the principles of a moral living within the human society. These
truths are eternal and unchangeable
36
, as they are part of the supernatural revelation,
and their main purpose is the salvation of all people
37
. The Holy Scripture is the key to
knowing God
38
, for its reading is nothing else than a dialogue with God
39
. A spiritual
reading hallows the soul and brings in it the grace of the Holy Spirit
40
. I have inserted
these few ideas regarding the Holy Scripture in order to understand how important its
reading is for each persons private spiritual experience.
The Holy Scripture is the basis for all naming and thinking God. Of all the
divine names, the tetragram is particularly connected with the altar or sanctuary, the
place where God records His name (Ex 20:24), or the place which the Lord your God
shall choose out of all your tribes to put His name there (Dt 12:5). The Temple is the
place of the name of the Lord of hosts, the mount Zion (Isa 18:7). This strong relation
between the Name of God and the Temple clearly appears in the prayer of Salomon, after
the construction of the Temple, when he invokes the Name of God to dwell within the
Temple. His prayer has a universal dimension; we can almost say that he is praying God in
the name of the entire humanity. Israelites and strangers, they shall hear of thy great
name, and of thy strong hand, and of thy stretched out arm; when he shall come and
pray towards this house; Hear thou in heaven thy dwelling place, and do according to
all that the stranger calleth to thee for; that all the people of the earth may know thy

34
S. Frunz, op. cit., p. 61.
35
Fr. D. Stniloae, Sfnta Treime... [The Holy Trinity...], p. 13.
36
Word XII to the Jews and Pagans, Migne, P.G. 48, 821-822.
37
Hom. XII Gn., Migne, P.G. 53, 102. Hom. III Mt., Migne, P.G. 57, 35; Hom. XXV Gn.,
Migne, P.G. 53, 226-227.
38
Hom. LIX, Jn., Migne, P.G. 59, 323-324.
39
On the use of reading the Holy Scripture, Migne, P.G. 51, 89.
40
Hom. XXXII John, Migne, P.G. 59, 187.
THEOLOGIA PONTICA

138
name, to fear thee, as do thy people Israel; and that they may know that this house,
which I have builded, is called by thy name (I Kgs 8:42-43). Thus, Salomon prays God
to fullfill the demands of all people, in order that they may all know His Name. This same
name will be used by the priests when blessing the people of Israel
41
(Nm 6:24-25).
Here is an interesting idea: sometimes, God decides not to unveil His name (Gn
32:30; Jdg 13:17), simply defining it as wonderful (Gn 32:29), just as the Psalmist utters:
O Lord our Lord, how excellent is thy name in all the earth! Who hast set thy glory above
the heavens (Ps 8:1). This occasional reserve in unveiling His name may be understood as
a kind of warning: God cannot be circumscribed neither in time or space, nor in words, this
is why we should not seek to understand more than He Himself reveals to us.
The Decalogue contains, among the other commandments, a firm
commandment against all denigrating use of the divine name. The Name of God
should not be blasphemed, under death penalty (Ex 20:7; Dt 5:11). This severe
punishment is due to the fact that God is somehow identified with his name.
Consequently, blaspheming His name would be denigrating God Himself. Far from
any blasphemiatory use, this name is (should be) loved: let them also that love thy
name be joyful in thee (Ps 5:11); it is praised: I will praise the Lord according to his
righteousness: and will sing praise to the name of the Lord most High (Ps 7:17); I
will extol thee, my God, O king; and I will bless thy name for ever and ever. Every day
will I bless thee; and I will praise thy name for ever and ever; Praise the Lord, call
upon his name, declare his doings among the people, make mention that his name is
exalted; it is holy: Our heart shall rejoice in him, because we have trusted in his holy
name (Ps 32:20); it is frightening: If thou wilt not observe to do all the words of this
law that are written in this book, that thou mayest fear this glorious and fearful name,
the Lord thy God (Dt 28:58); eternal: Thy name, O Lord, endureth for ever; and thy
memorial, O Lord, throughout all generations (Ps 134:13). Forgetting the name of God
was synonym to straying away from Him and His commandments (Jer 23:27), and
speaking in the name of God conferred to the person His authority (Jer 11:21).
Assigning a name to the infinite, to the indescribable is a very difficult task; a
name is somehow a definition, and defining implies a certain limitation or restraint.
Thus, the divine names found in the Bible apart from YHWH, like El, Elim, Adonai,
Shaddai express aspects of God, and their exploration offers the possibility of knowing
God
42
. The usual classification of the biblical divine names defines three distinct groups of
names: 1) noun names El, Elohim, Adonay; 2) YHWH, the tetragrammaton, the name of
God by excellence; 3) adjectival names: Shadday, Elyon, Qadosh
43
. I will not greatly
develop the analysis of these names; they are inserted in an extended form in the
appendix. However, it is important to acknowledge the richness of the biblical divine
names. This is why I will simply insert here a few examples of Old Testament divine
names: El-Olam the eternal God: And Abraham planted a grove in Beer-Sheba, and
called there on the name of the Lord, the everlasting God (Gn 21:33); El-Roi God
who sees me: And she called the name of the Lord that spake unto her, Thou God

41
G. Wigoder (coord.), Dumnezeu, Numele Lui [God, Name of], in Enciclopedia
Iudaismului [The Encyclopedia of Judaism], Ed. Hasefer, Bucharest, 2006, p. 185.
42
David A. Cooper, Dumnezeu este un verb [God is a Verb], Ed. Hasefer, Bucharest, 2001,
p. 104.
43
V. Loichi, Numirile biblice ale lui Dumnezeu i valoarea lor dogmatic [The
Biblical Names of God and their Dogmatic Relevance], in rev. Candela, nr. 3-5/1927, pp. 73-74.
THEOLOGIA PONTICA

139
seest me; for she said, Have I also here looked after him that seeth me? (Gn 16:13); El
Berit God of the Alliance: And when all the men of the tower of Shechem heard
that, they entered into a hold of the house of the god Berith (Jdg 9:46); El-Hay the
Living God: (I Kg 17:36); Melek Olam Eternal King (Jer 10:10); Adonay Lord,
master (Isa 6:1); Shadday The Strong, the Powerful (Gn 17:1); Elyon the Most High
(Gn 14:18-22); Qadosh the Saint (Lv 19:2; from this name derives the expression: Qadosh
Israel the Saint of Israel); Yahweh Sebaoth God of the armies (II Kg 22, 19).
The theme of thinking God is also present in the Holy Scripture. I would like
to mention here only two texts from the book of Psalms which I consider of great
relevance for our subject. Both of them introduce the idea of reflection in a context of
prayer, in a liturgical attitude. Firstly, the Psalmist confesses his love for the divine
commandments, upon which he reflects during his prayer hours, thus finding a great
spiritual delight: I will delight myself in thy commandments, which I have loved. My
hands also will I lift up unto thy commandments, which I have loved; and I will
meditate in thy statutes (Ps 119:47-48). Secondly, the Psalmist speaks of a meditation on
God during the night vigiles: When I remember thee upon my bed, and meditate on thee
in the night watches. Because thou hast been my help, therefore in the shadow of thy
wings I will rejoice (Ps 63:7-8). The night is a time of unsecurity, this is why the image of
thinking and taking shelter under the protection of God becomes more impressive.
The Holy Scripture has a very important place in the liturgy of the Church,
particularly in the Holy Liturgy. The first reading from the Epistles does not represent
a theoretical presentation of the salvation work; it is both a thankful and doxological
reading, expressing the work of Christ for our salvation. This reading teaches us to
think about God as loving and caring towards all humanity, and also to think of Him
as subject of our doxology
44
(Phil 4:20; 2:9-11; 1:3; Eph 5:19-20; 3:16; 1, 3, 6; Gal 1:5).
This reading of the Epistles is followed by the reading from the Gospels, thus showing
that, in order to think and understand the work and Person of Christ, we need the
preaching of the Apostles, who truly and fully understood His teaching
45
.
The liturgical acts and gestures are very rich in symbolic meaning. I would like
to underline a moment which I consider relevant for our theme. During the lecture
from the Epistles, the priest places himself aside the throne of Christ. From this throne,
during both readings (Epistles and Gospel), Christ invisibly listens and surveys what it
is taught about Him inside the Church. He Himself teaches, but He teaches through
the Apostles and their successors, or through the Church, while being the warrant of
the true teaching
46
. The biblical readings are the main source of our faith and piety;
they are a light to our soul, spirit and heart, just as the Body of Christ is given to us for
our bodily and spiritual healing
47
.
Before the reading from the Gospel, the celebrant prays God to make the pure
light of knowledge of His Divinity shine in the hearts of all the faithful, and also to open
the eyes of our minds in order to understand His preaching contained in the Gospel to

44
Fr. D. Stniloae, Spiritualitate i comuniune n Liturghia Ortodox [Spirituality and
Communion in the Orthodox Liturgy], Ed. Instutului Biblic i de Misiune al B.O.R., Bucharest,
2004, p. 314.
45
Ibidem, p. 315.
46
Ibidem, p. 316.
47
Saint Nicolas Cabasilas, Tlcuirea dumnezeietii Liturghii [Interpretation of the Divine
Liturgy], cap. I, col. 369.
THEOLOGIA PONTICA

140
be read. This prayer does not ask for a theoretical knowledge of the dogmas, reserved to
those with studies in Theology, but it asks for a knowledge from the light of God, who
becomes Himself light inside the priest and the faithful. We are dealing here with a more
profound understanding and feeling of Christ as a Person, as God made man: In thy light
shall we see light
48
. The word of Christ is not only meant to bring a theoretical
understanding inside the hearts and souls of the faithful, but also to reinforce their will to
acknowledge and fulfill His commandments, which suppose a spiritual living
49
.
It becomes evident that participating to the Liturgy is an effective manner of
learning to appropriately think God, His person and deeds, His relation to us.

Praying, Naming and Thinking God
The Christian spiritual experience includes certain ways of knowing God, of
entering into personal communion with Him. Among these, the prayer is undoubtly
the most important, both in its private and communitary forms. Taking into
consideration the words of Saint Theophane who emphasizes the importance of
standing before God with the mind into the heart and thus remaining, uncessantly,
night and day, until the end of our life, we can see that prayer is not simply synonim to
a request. It should be less a temporary activity than a continous state of mind and
spirit. Praying means standing before God, entering into a personal relationship with
Him; it means thinking and acknowledging that we are in God and God is in us
50
.
In the last hours of His life on Earth, Jesus Christ said to His disciples:
Hitherto have ye asked nothing in my name: ask and ye shall receive, that your joy
may be full (Jn 16:24). Verily, verily, I say unto you, Whatsoever ye shall ask the
Father in my name, he will give it to you (Jn 16:23). These words are the foundation
stone of the Jesus Prayer
51
. The Jesus Prayer focuses on the Divine Name because the
Name in itself is a personal theophany, a manifestation of the Triune God. As the name
bears and manifests the reality of the designated person, a prayer should be addressed
to God precisely by using these revealed names
52
. The name has a mysterious
dimension; it reveals the mystery of the person. When the Archangel discovers to the
Virgin Mary the Incarnation of the Son of God, he also reveals His Name: thou shalt
conceive in thy womb, and bring forth a son, and shalt call his name Jesus (Lk 1:31),
the name of Messiah being a numen praesens. Thus, the prayer of the Name of God is
not a simple speaking-to-God, but participation to His speaking, key to entering into
communion with Him. This participation is achieved by the calling of His Name, for
which no specialized knowledge is necessary
53
.
In the Hebrew tradition, deliberately invoking the name of God means
bringing yourself before Him, in His presence, opening up to His energy, offering

48
Fr. D. Stniloae, Spiritualitate... [Spirituality...], p. 322.
49
Ibidem, p. 322.
50
Bishop Kallistos Ware, Puterea Numelui [The Power of the Name], Ed. Christiana,
Bucharest, 1992, p. 18.
51
Archimandrite Sophrony Sakharov, Rugciunea experiena vieii venice [The Prayer
Experience of Eternal Life], Ed. Deisis, Sibiu, 2001, pp. 117-118.
52
John Breck, Sfnta Scriptur n Tradiia Bisericii [The Holy Scripture in the Tradition of
the Church] Ed. Patmos, Cluj-Napoca, 2008, p. 306.
53
Fr. Ioan Chiril, Fragmentarium exegetic filonian [Philonian Exegetical Fragmentarium],
vol. II, Ed. Limes, Cluj-Napoca, 2002, p. 96.
THEOLOGIA PONTICA

141
yourself as an instrument and as a living sacrifice in His hands. This Hebrew
understanding of the Name of God passes from the Old Testament to the New: the
demons are banished (Acts 16:18) and the suffering ones are healed through the Name
of Jesus (Acts 3:6; 4:30), for his Name is powerful
54
.
Within the New Testament, other names of God are being introduced, like, for
example, Saint Paul emphasizes the name of Abba - Father. This invocation unveils
the profoundness of the Christian prayer Our Father, taught to the Apostles by Jesus
Himself (Mt 6:9-13). The fundament of this prayer is the idea of divine adoption,
through which we all become sons of God. We all come to the Father, but through the
Son and in the Holy Spirit. Being united to Christ, to His life, we take part to His own
prayer. In and through Christ we come to the Father. Calling the Name of God means
calling God Himself; and God becomes present where He is called by his name open-
heartedly. By joining Him in prayer, by following and imitating Him, we participate to
His mystical prayer in the Holy Spirit. When praying our Abba Father, we enter in
relation with God the Father, we address Him while being united to Christ and
through the Holy Spirit. This prayer, even if it only mentions the name of the Father,
makes us enter into relation with all the three Persons of the Holy Trinity.
Christ Himself taught us to pray God as our Father. But we are never alone in
our prayers: the Lord Himself, through His Holy Spirit, continues to address God as a
Father. The true prayer is achieved when the Spirit addresses to God as Father, from
within the human heart. This is what Saint Paul says: the Spirit also helpeth our
infirmities: for we know not what we should pray for as we ought: but the Spirit itself
maketh intercession for us with groanings which cannot be uttered (Rm 8:26).
Therefore, the prayer is essentially a divine activity and, as any other aspect of the
spiritual life, it needs synergia, the working together of God and man.
There are three main kinds of prayer: doxological, Eucharistic and demanding
prayers. Within all three, naming God is an essential part. Thus, the Book of Psalms
gives us several examples of doxological prayer with reference to the Name of God: I
will extol thee, my God, O king; and I will bless thy name for ever and ever. Every day
will I bless thee; and I will praise thy name for ever and ever (Ps. 145:1-2); According
to thy name, O God, so is thy praise unto the ends of the earth: thy right hand is full of
righteousness (Ps 48:10). In this same book, we find similar invocation of the divine
name in a Eucharistic context (not to mention the so-called Thanksgiving Psalms in
their entire): Bless the Lord, O my soul: and all that is within me, bless his holy name
(Ps 103:1). The context of this verse shows that this blessing is based upon all the
benefits received from God (see particularly verses 2-5: forgiveness, healing,
redemption, loving-kindness, righteousness). Last, but not least, the name of God is
invoked within demanding prayers, such as the following: Quicken me, O Lord, for
thy names sake (Ps 143:11).
An authentic and profound prayer can be recognized after its fruits; thus, we
can acknowledge the true nature of our prayer through its effects in our personal and
social life. Prayers are not only theoretical expressions of our faith; they are a living
experience of communion with the living God. As such, they reflect upon our entire
life. This is what makes prayer so important in our times: it is a way of salvation, but it
is also a way of making a better life for all humanity, rendering the eternity present in time.

54
Kallistos Ware, op. cit., pp. 36-37.
THEOLOGIA PONTICA

142

Confessing God in our times
Whosoever therefore shall confess me before men, him will I confess also
before my Father which is in heaven (Mt 10:32). In the light of this verse, we can
understand that confessing God in the world nowadays has a salutary effect not only
on myself, but on the entire creation. Making God known to the world is a mission that
should be assumed by every Christian. In Orthodoxy, we are not striving to know
ourselves, but all our spiritual effort is directed towards knowing God. I can only come
to actually know myself in God. By attaining this desiderate, we are restoring the
original/initial gnoseological purpose: coming to know our real self and,
simultaneously, making God known to the world in view of its restoration and
salvation: If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in
thine heart that God hath raised him from the dead, thou shalt be saved. For with the
heart man believeth unto righteousness; and with the mouth confession is made unto
salvation (Rm 10:9). The elements of creation allow us to partially know their Creator.
However, this knowledge is not enough, and here we can observe the need for
martyria; or this is the characteristic of Orthodox spirituality: confessing our belief in
God in a postmodern society in order to restore it to its initial unity and harmony with
the Creator of all things. The names of God, as expressions of His divine energies, can
be considered synthetic expressions of our faith, mostly used in prayer. Either private
or public, the prayer can be understood as an act of confession of faith, and it may
have a salutary effect on the contemporary society
55
. How can that be? Through
personal prayer, strong relations are created between people, relations based on
eternal values, and not on ephemeral ones. Through prayer, I become part of an
ontological dialogue having its roots in the dialogue inside the Holy Trinity, and, in
this way, prayer becomes a way of spiritually healing my own being, but also an
element of social cohesion
56
.

Conclusions
Due to scholastic purposes, naming and thinking are usually approached
separately. That is why, for example, in the field of the Old Testament, we speak of a
nominal registry that I have briefly presented in this paper. However, in the Orthodox
tradition, Naming and Thinking are not separated acts, but they are related and
simultaneous acts. They are not understood in terms of a rational exercise, but as
liturgical acts, and their liturgical content implies a transcendent dimension. The
highlight of this transcendent dimension of naming and thinking is represented by a
specificity of Orthodoxy, namely by theoria, the contemplation or the contemplative
prayer. Even if I am unable to understand or define God by reasoning, I can experience
Him in my spiritual life through this theoria or contemplative prayer, and then I will
have the force of martyria, the force and courage of confessing Him for the sake of the
humanity destined to find its plenary fulfillment in the communion with its Creator
and Saviour.


55
Fr. D. Stniloae, Rugciunea lui Iisus i experiena Duhului Sfnt [The Jesus Prayer and
the Experience of the Holy Spirit], p. 42.
56
Ibidem, p. 49.



ROMANIAN ORTHODOXY
A BRIDGE BETWEEN ORIENT AND OCCIDENT

Hieromonk Benedict GEORGESCU
Doctoral Candidate
Faculty of Orthodox Theology
Ovidius University in Constana

REZUMAT: Cretinarea locuitorilor din Romnia s-a extins i intensificat n secolul al
doilea dup Hristos, dup ce Dacia a fost cucerit de romani n anul 107 i a fost transformat n
provincie a Imperiului Roman. Au fost adui coloniti de pe ntreg Imperiul Roman, dintre care
unii erau cretini, adic cei care au mprtit credina lor n Hristos cel rstignit i nviat. Din
amalgamul de daci nativi, pe de o parte, i de soldai i coloniti romani, pe de alt parte, s-a
nscut o nou naiune. Poporul romn s-a stabilit, vorbind o limb de origine roman i de o
credin cretin. Naiunea din Romnia a fost cretinat la data etnogenezei sale: Botezul i
etnogeneza poporului romn sunt simultane. Acesta este motivul pentru care nu avem un an
precis al devenirii noastre cretine.
Cuvinte cheie: cretinism, micare ecumenic, dialog ecumenic.

The Specific Feature of the Romanian Orthodoxy
The Christianity of this countrys inhabitants was expanded and intensified
starting with the second century, after Dacia was conquered by the Romans, in the
year 107, and made into a province of the Roman Empire. There have been brought
here Roman colonists from the whole Empire, some of them being Christians who, at
their turn, have shared with others their faith in the crucified and risen Christ.
From the medley between the autochtonous Dacians, on one hand, and the
Roman soldiers and colonists, on the other hand, was born a new people, the
Romanian people, of a Romanic linguistic expression, and of an Eastern Christian faith.
1

This nation has become Christian at the time of its being formed. Its baptism
and ethnogeny are coincident in time. Wherefore, we, the Romanians, do not have an
official year of our Christianization. The Christianization of Romanians was not an act
decided by the state authority; it was a slow, profound process, without coercion, and
without any help from the civilian or military authority. The Danube, the Carpathians
and the high mountains of Transylvania are transformed and become gradually
habitations for the circulation of the ideas and traditions which have come from East,
West, and North, which have been selectively assimilated by the dynamic Romanian
nation, and which have been risen by it in the ferment of its own indigenous genius,
thus creating an original Romanian individuality, a proper spiritual personality, the
main feature of which is Orthodoxy, a characteristic that, during the course of this
nation traversing the history, can be distinguished as a unifying and creating force of
its existence and the expression of its spiritual civilization.
2


1
I.P.S. Daniel, Mitropolitul Moldovei, Druire i Dinuire, Ed. Trinitas, Iai, p. 204.
2
Pr. prof. dr. Dumitru Popescu, Teologie i via ortodox, in Ortodoxia Romneasc,
Editura Insitutului Biblic i de Misiune al Bisericii Ortodoxe Romne, Bucureti, 1986, p. 253.
THEOLOGIA PONTICA

144
This civilization, which is a relation between cult and culture, is not either
Roman, or Greek, or Slavic: it is specific to Romanian Orthodoxy;
3
a specific and
original synthesis, which is inseparable from the national Dacian-Romanian lineage
and from the Eastern Orthodox faith.
In this historical dimension, this synthesis has its origin from the Christianity
of this geographical region which, as was remarked by the late Metropolitan of
Transylvania, Prof. Nicolae Mladin, was not spread by the sword of the kings, but by
the divine word of the Gospel.
The Patriarchs of Constantinople, whose jurisdiction was spread to the
Danube Rivers regions, have played an important role in the consolidating of
Orthodoxy and the organizing of the Church in this region. The setting up of the two
Metropolises of Wallachia and Moldavia by the Patriarch Callistos I, during the
reigning prince Alexander Basarab, has led to the ecclesiastical organization of the
Orthodox Church on the Romanian land.
4
The Romanian Orthodoxy has contributed
to the preserving of Orthodoxy in Europe; the Romanian reigning princes have fought
to prevent the expansion of Catholicism, and they have been constrained to stop the
invasion of the Turks in the Balkans. It may be added to all of these the mission and
the pan-Orthodox vocation of Romanian Orthodox Church: her relations with the Holy
Mountain Athos, and the fact that a lot of Romanian reigning princes and hierarchs
have printed cultic books in various languages.
5

In our country, the Romanian Orthodox Church is a Church in the majority
today, and together with all institutions, she assumes the responsibility of
spiritualizing the faithful; she does this because this is how she was built through the
tradition, as far back as the Patristic epoch, from which can be traced the close relation
between the State and the Church; it goes without saying that this close relation does
not affect unfavorably the other cults from Romania, cults which had an extremely
important role in the preserving of Christianity and Romanian spirit in our country.
The Church was solicited to develop among the faithful the sentiment of national
appurtenance. Of course, she has not done this just for political interests. No one has
the right to deny the ethnical basis of the Romanian Church, a basis which has given
her internal resistance, in order for her to be able to repel the outside pressures.
6
Then
the tradition of the Church has been permeated with a cultural heritage, which is now
part and parcel of this traditions identity.
Orthodoxy has in view the spiritual renaissance of man, his salvation in Christ,
the bestowing of a sense to the life. But her most important contribution is to cultivate
consciences, to form personalities. The Orthodoxy, as the unique vessel and full keeper
of the perfect, brilliant Person of the God-Man Christ, is exclusively accomplished by
this work of virtues with the help of grace, through wholly divine-human means, and
not by borrowing from the Roman-Catholicism or Protestantism, since the latter ones
are forms of Christianity in the model of European pride and not in the image of the
humble divine-human Being. This mission of the Church is facilitated by God Himself,

3
I.P.S. prof. dr. Nifon Arhiepiscopul Trgovitei, Misiologie Cretin, Ed. Axa, Bucureti,
2002, p. 1189.
4
Pr. prof. dr. Dumitru Popescu, op. cit., p. 268.
5
Pr. prof. dr. Ion Bria, Ortodoxia n Europa, locul spiritualitii romne, Ed. Trinitas, Iai,
1995, p. 204, p. 52.
6
Ibidem, p. 64.
THEOLOGIA PONTICA

145
since there is a spirit of necessity among our people, as it was working in the field of
Orthodoxy throughout the centuries. The Orthodox soul of our people leans upon the
Holy Fathers and upon the Orthodox ascetics.
7


1.2 The Contribution of Romanian Orthodoxy in Todays Europe
Romania perpetuates one of the richest cultural traditions of Europe, the
ancient culture. It is of consequence that in the east side of Europe, there is a country which
possesses the eastern Christianity in the language and culture of Rome; this universal
patrimony is the Europes integrating element. Orthodoxy may bring to Europe a kind of
intellectual disburdening, since her theology is based on the negative theologizing, on
perceiving God as He is.
8
It is the focus of the Orthodox Christian worship, which resorts
to prayer, contemplation and praise, to avoid constraining and distorting the One Who is
above any being, Who overwhelms the mens mind and word. The Orthodox Church is
the guardian of an apofatic (negative) theological tradition which was transmitted by the
Prophets and the Apostles who have contemplated the Logos of God, some of them, in His
glory before Incarnation, and others, in His body after Incarnation.
9
The introducing of
Romanian Orthodoxy in Europe is incumbent first upon the parishes from Europe. They
contribute, also, to the Romanias image abroad, but this is the main responsibility of some
other specialized institutions of the state. This introduction is confronted with many
difficulties and strictures. For instance, the portrait of Orthodoxy in Occident throughout
the twentieth century was the monopoly of the Russian and Greek emigration, on the
pretext that they employ dominant theologies and cultures (Russian and Byzantine), which
are representative for the whole Orthodoxy. This kind of simplifying the canonical
Orthodoxy is no longer corresponding to the reality. And the Romanian Orthodoxy has
each and every reason to be liberated from any stereotype which may pit the local against
the pan-Orthodox.
10
The Romanian Orthodox Christianity shows the only possible way
by which the contemporary human being becomes able to transform the shouting
altitude of his being nothingness into a plenitude of life above nature, giving a deep
inward peace, from which stems his responsibility for the peace of the world. By virtue
of this dynamic descending of God in the depths of the human being in Christ through
the Holy Spirit, the man does not have only the possibility to control his weaknesses or
his innermost appetites, or especially to transform the egoism, as a force of inward
poverty, into a loving force as compared to God and the neighbor; thus, making possible
the advent of this man of humanness, as the ideal of the true Romanian,
11
as was very
beautifully affirmed by the pope John Paul II during his visit in Romania: your
tradition, so reach in examples, has known how to unite a profound life in Christ with a generous
service to the needy, a passionate engagement to study with a tireless pastoral preoccupation; I
would like to mention here St. Calinic from Cernica.
12

We may add here the example of the great Romanian sculptor Constantine
Brncui, who has summarized the spirituality which I was talking about in two

7
Pr. Iustin Popovici, Credina ortodox i viaa n Hristos, Ed. Bunavestire, Galai, 2003.
8
Ibidem, p. 114.
9
I.P.S. prof. dr. Nifon, Arhiepiscopul Trgovitei, op. cit., p. 173.
10
Ibidem, p. 150.
11
Pr. prof. dr. Dumitru Popescu, Vocaia European a cretinismului romnesc, in
Ortodoxia Romneasc, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti, 1986, p. 270.
12
I.P.S. prof. dr. Nifon, Arhiepiscopul Trgovitei, op. cit., p. 211.
THEOLOGIA PONTICA

146
celebrated monuments: in the Column of the Infinite, to show the contemplative and
doxological dimension of faith; this column does not want to signify anything else than
the mans and the worlds yearning for the infinity of Gods plenitude. This explains
not only the huge role played by Christianity in the life and history of the Romanian
people, as a factor of spiritual unity of the Romanian Christianity;
13
and in The Table of
Silence, under the form of twelve chairs arranged as a circle, is represented the
gathering up of the Apostles around Christ on Great and Holy Thursday. The chairs
are done in the chalice shape, thus showing that the human person is the receptacle of
the divine. The historical Church is compared to a mystical Supper.
The portrait of Orthodoxy would be incomplete without its monastic aspect,
without the spirituality of unifying with God in prayer, without the experience of life
in common as hospitality, without the discipline of discipleship. Mystical unification,
the discipleship of ecclesial communion, and human hospitality! Indeed, the
monastery is a school, with its own art. The dialogue between the monk and his
disciple, between the mother and her disciple; the monastery is a community, with its
community technique: father-brother, mother-sister, father-faithful. This discipline of
holiness is reflected in the hospitality offered to those from the world, a kind of
present-day hagiography, which illustrates the virtues of monasticism from Romania.
Thus, the image of Orthodoxy ensues from this combination between the spirit of
community, of the liturgy in the parish and of the apostleship in the local
community.
14
Today, the Orthodox Church and Romanian Theology, to the best of my
knowledge, from my own experience, offers to Orthodoxy, to Christianity itself on a
larger scale, to the cultural values of Europe and of the world, an authentic way of
thinking and essential Romanian experience, that which means a unique element.
In concluding the above paragraphs, we may say that the Romanian cultural
area has become throughout the centuries, due to Orthodoxy, a kind of transformer, an
undercurrent from East to West, and vice versa.
In the West, because of its inherent Latin character, she offers to the East some
categories of Occidental thinking, which are defended, however, by the entire Latin
juridical and scholastic structure, in the liberty in Christ and the liberty of Gods
children which emanates from them, in so much a Christian liberty as it is lived and
expressed in Orthodoxy.
From the East to West, because of conserving the genuineness of Orthodoxy,
not only in confessing it, but in its dimension as the theory of life and of universe, she
transmits the cultural treasures of the East, which are even interpreted to the West, into
a comprehensible and accessible way by the Occidental spirit, again, with respect to
Latin elements in the Romanian way of thinking.
From this point of view, the phenomenon is theological, in the last analysis,
and therefore, it may be placed within the frame of ecumenical Patristic theology
which receives all the cultural elements and elaborates them, in order for it to
transform them into a supreme theological value.
Unfettered from the intellectual and political constraints of the communist
totalitarianism of Soviet origin, the young people try now to timidly create their own
history and way to the future, into an intoxicated and undecided society; their

13
Pr. prof. D. Popescu, op. cit., p. 202.
14
Pr. prof. Ion Bria, op. cit., p. 46.
THEOLOGIA PONTICA

147
adventure may be dangerous. There are already signs that they resort to substituting
remedies: for instance, they start to consume a culture which is manufactured by the
foreigners or to idealize models and heritages from the national past.
How could the Church help them to occupy their proper place in the history
and culture in the last decades of the second millennium? Although the Church is
prepared for this mission, she does not have a priori answers; yet, she will need to
have a dialogue with the young people. For instance, she could help them to place the
event from December 1989 in the context of the contemporary history of the country,
on the condition for her to give up associating herself with those who propose an
idealized version of history. She will need to courageously assert that the inherited
historical material is rich, but unequal. The continuity is not uniform; it is syncopated
by provisional crises and events. The historical past may suggest many ideas, but it is
not a perfect model, to be imitated. Consequently, the young people must know well
the historys mechanism, which is built through crises, also, which is sometimes done
and undone vehemently. The most ill-starred tendency would be the one which
accommodates the compromise and the violent effronteries.

1.3 The Romanian Orthodoxys Participation in the Ecumenicl Movement
The participation in the European ecumenism is very important. Among the
Christian denominations, some of which are exclusively individualistic, and others
authoritarian, the Orthodoxy is a space of equilibrium, of communion, and of celebration.
The presence of Orthodoxy is today much simpler in the realm of Western
Christianity. As it is known, the ecumenism has its origin in the autochtonous nations
living together with other nations.
Our ancestors, the Dacians and the Romans, have lived in good relations with
the inhabitants of these regions of different faiths. For this, the ecumenical vocation of
the Romanian Orthodoxy is the tolerance and our permission for people of other faiths
that live here together with us; moreover, we have kept our faith and further
transmitted it, as it was received from the holy Apostle Andrew.
15

During the consolidating period of the Church, the Romanian Orthodoxy was
confronted with the religion and the culture of the migratory people, protecting the
true faith from being falsified, and preserving the ecumenicity of the Church. The
Romanian people has not known throughout its history either heretics or schismatics,
or reforms and religious uprisings. After the completion of the national Romanian
state on the December 1, 1918, the theologians of various denominations have
dialogued and participated in the gatherings together, there has been grown the
interchange of students both in the country and abroad, the collaborations at the
ecumenical magazine have increased, the trust has replaced the mistrusts; there was
held in the year 1920 a conference the first one in the history of ecumenism between
the Orthodox and Reformed theologians, and this has led to the present-day bilateral
and general dialogue.
16

In this context is joined the ecumenical activity of the first-standing Hierarchs
of the National Church, which is quite wealthy.
The Patriarch Miron Cristea has created an appropriate statute of mission and
of local ecumenism, ecumenism which is considered the pioneer of the ecumenical

15
Dr. Nifon Mihi, Ortodoxie i Ecumenism, Ed. Agora, Bucureti, 2000, p. 9.
16
Ibidem, pp. 10-13.
THEOLOGIA PONTICA

148
Movements;
17
it is the local ecumenism which has proposed the preparation and the
gathering together of a Great and Holy Synod of the Orthodox Church. It has
collaborated and has dialogued with many cults from Romania, and with the Church
of England, also, with the Oriental Churches, with the Church of Rome and of the old
Catholics, as well as with the Lutheran Church.
The Patriarch Nicodimus Munteanu has come on the first-standing Hierarchs
See during troubled times, during the time of the Second World War, and by love
towards all, he has sought to cultivate a practical, humanitarian ecumenism and
brotherly pan-Orthodox relations. In order for him to consolidate ecumenism, he has
convened a congress of the cults at which he demanded from any religion to display
humanness and courage, love for ones neighbor.
18

The Patriarch Justinian Marina, who was a timely man, a visionary of the epoch,
who has reshaped the canonical territorial integrity, was, also, a providential man and a
pioneer of ecumenism, of reconciliation between Churches and nations; he has launched
the precept: Neither pan-Hellenism, nor pan-Catholicism, nor pan-Slavism, but pan-
Ecumenism! With the social Apostolate inspired by the Patriarch Justinian, the
Romanian Orthodox Church was present in the controversial history of the time.
19

The Patriarch Justin Moisescu has been a recognized ecumenical personality, a
promoter and pioneer of ecumenism. He was the initiator of the ecumenical concept of
brotherhood, of peace and reconciliation, before attempting at the remaking of the
Christian unity, as far as the local ecumenism is concerned. At his time, the Patriarch
Justin has created for the local ecumenism a statute of trust and collaboration to all
directions, there have been organized, during his tenure, three Conferences of the cults
from Romania for peace and disarmament, at which there were some foreign
participants. Through the care of the Holy Synod of Romanian Orthodox Church, there
has been created the Ecumenical School in Romania, as far back as the years 75s-85s;
some representatives of the Romanian Orthodoxy are members in the Centers for
managing the world ecumenical organizations, as well as the general or bilateral
dialogue; we mention at this point, for instance, Their Eminences, the Metropolitans
Antonie of Transylvania, Nicolae of Banat, Nestor of Oltenia,
20
Daniel of Moldavia,
and His Eminence, Archbishop Nifon of Trgovite.
His Beatitude, the Patriarch Teoctist Arpau directs his ecumenical
preoccupations to the unity of Orthodoxy, to the reshaping of the unity of the Church,
and particularly to the reconciliation between Bucharest and Rome, and this attitude
has succeeded in bringing to a good end the visit of the pope John Paul II to Romania
(May 7-9, 1999); this visit was seen as a sign of the exceptional ecumenical maturity,
21

towards agreement in the practical ecumenism, and asserting that the local ecumenism
is not only the occasion for theological discussions, it is first and foremost a practice of
living relations of brotherhood between the cults.
As far as the ecumenism is concerned, the present-day Romanian theology
shows a continuous interest for the theology of the other two Christian denominations,

17
Diacon Prof. P. I. David, Cluz cretin, Ed. Episcopiei Argeului, Curtea de Arge,
1994, p. XXII.
18
Ibidem, p. 222.
19
I.P.S. prof. dr. Nifon Mihi, op. cit., p. 15.
20
Ibidem, p. 16.
21
Dr. Nifon Mihi, op. cit., p. 206.
THEOLOGIA PONTICA

149
Roman-Catholic and Protestant, for the time being problems, which are brought up in
the Christian world, and in the contemporary world. Many doctoral dissertations have
been dedicated to this problem, as well as some other numerous studies from the
theological magazines of the Romanian Patriarchate.
A series of doctoral students are sent abroad: to Jerusalem, to Greece, to
France, to England, to Germany, to Italy, to Sweden, to Switzerland, to Belgium, to the
United States of America, etc., in order for them to continue their studies. Reciprocally,
there are alien students at Bucharest and Sibiu, students who are interested in the
theology and the life of the Romanian Orthodox Church. At the inter-confessional
theological conference a concrete expression of the local ecumenism, which takes
place regularly each and every year in Romania (twice and three times a year) are
debated the national and international present-day themes, concerning all the
Christian confessions of the country.
22

The Churches are called on to renew and to intensify their ecumenical
engagement, both on national and regional plan. The frustrations, the incompleteness,
the lack of successes of the ecumenical movement from this past century are real; yet, they
do not justify a moratorium against this movement. The World Council of Churches has
modified in a sensitive manner the relations between the Churches from Europe.

1. Diaspora A Bridge between Orient and Occident
The spiritual sons of Romanian Orthodoxy, who are abroad, have the mission
to preserve the liturgical, cultural and linguistic patrimony of Romanian tradition and
to transmit it to the environment and to the context in which they find themselves.
They are in a full mutation, building for them a new lasting identity on the foundation
of the Romanian Orthodox traditions.
The Diaspora must pay attention to the geo-political discourse on the Christian
Europe, on the Christian Romania, which is based on the same ideologies. She may
show that the diversity of Orthodox tradition is real and that the research field is much
broader. The exodus of the population from the Eastern Europe to the West of Europe and
to some other areas of the Occidental world constitutes a pressing pastoral topic, which
deserves the attention of all the Churches from Europe. We would like to see the common
testimony of the European Churches to be deliberately manifested in this new service: the
extending of the announcement of the Gospel and of the of the Mysteries celebration
through the serving of the brother, the conversion of Orthodoxy into Orthopraxis.
23

The Orthodoxy is known in the Occident through Russian theologians and
philosophers who have emigrated in the first half of this past century. They have made
disciples from the inhabitants of the host countries who have later converted themselves to
Orthodoxy. They advocate the idea that the Occidental Orthodoxy is an extension of the
Hellenism and Slavophil feeling.
24
It is not possible to make known all the values of the
Christian culture in their diversity in the political and cultural Europe without Orthodoxy.
The idea that the origin and the history of the Church constitute the support of ethnical
identity has a great consequence for the European Christianity. The entrance into the
common and united Europe is not tantamount to the falling into anonymity. It respects

22
Dan Ilie Ciobotea, Teologia Romn contemporan, in Ortodoxia Romneasc, Ed.
Instutului Biblic i de Misiune al B.O.R., Bucureti, 1986, p. 275.
23
I.P.S. prof. dr. Nifon Mihi, op. cit., p. 248.
24
Ibidem, p. 250.
THEOLOGIA PONTICA

150
the identity and the culture of the nations, the constitutional structure of the countries,
the mentalities and the faiths of the citizens.
25
We must mention the fact that many
Orthodox Romanians find themselves everywhere, but they do not have everywhere
their own churches. As such, more than ten Romanian Orthodox parishes from
Diaspora, from the Occidental Europe, are hosted by Catholic churches, even by
Anglican and Protestant churches until they will build their own worship houses.
Hence, the Catholics, the Anglicans, and other Christians with whom we find
ourselves in dialogue, help the Romanians from abroad, and as such, we need to show a
certain openness, and especially brotherly love as compared to all human beings,
particularly in comparison with those who pray to the Same Savior, our Lord Jesus Christ.
Europe needs to know, also, that the Orthodoxy prays unceasingly for the peace of
the world and for the unity of all in Christ. With her spirit of humility, the Orthodoxy is
rather aware that she has an inherent call the one to remain steadfast in her faith, to
remain loyal to the end in such a way that when the Lord will come, He will find a little
faith on the earth, a few disciples who will be watching in the midnight.
26


2. Some Lights of the Popes Visit to Romania
The visit of the pope John Paul II to Romania remains an event with multiple
significations. First of all, it was the accomplishment of a living desire of the pope John
Paul II who, from the beginning of his pontificate has felt a strong vocation to
contribute to the rapprochement between Catholicism and Orthodoxy, between the
Western and Eastern Europe.
The pope is a man of peace, but he does not have so much power as to be able
to stop military and political forces. However, they have their own orientation and
strategy. The pope is a moral and religious authority. The Vatican is a more symbolic
state; it is not a state as the other ones. In fact, I would say that the visit may be
interpreted only if it is looked at spiritually, and not politically.
27

The pope John Paul II has oftentimes stressed the ecumenical virtues of the
Romanian Orthodoxy a place of synthesis between Orient and Occident, the garden
of the Mother of God, without comparing them with other images and forms of
Orthodoxy. He has accurately said of what the specific character of our Orthodoxy
consists: This is the first quality which the humanity expects from you: the announcing of the
Gospel and the re-birth through the Holy Mysteries, extended in the serving of the brothers. I
have come to contemplate Christs image sculptured in your Church, as an effort to make
manifest the necessity of concord between the peoples.
28

The reunion and the ecumenical dialogue between the two primates have not
been sealed by the Eucharistic communion. It was impossible for them to give an
immediate, infallible testimony of the full communion. But the time for a greater
communion draws near. The two sister Churches are into a continuous conciliar
search. Some old and new elements of unity are being accumulated, while being
crowned with the heroic testimony of the saints and martyrs from the communist
dictatorships period. And there is, also, the expectation of the third millennium of the

25
Pr. prof. dr. Ion Bria, op. cit., p. 49.
26
Idem, Destinul Ortodoxiei, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti,
1989, p. 370.
27
I.P.S. Daniel, Mitropolitul Moldovei, op. cit., p. 268.
28
I.P.S. prof. dr. Nifon Mihi, op., cit., p. 206.
THEOLOGIA PONTICA

151
Christian era. We will go over that threshold with our martyrs, with all those who lay down
their life for the faith: Orthodox, Catholics, Anglicans, and Protestants. From all times, the
blood of martyrs is the seed generating new faithful in Christ, has said the pope. The two
primates have pointed out the fact that, during the last 50 years, when the history of
the Eastern Europe was violently ravaged by the totalitarian political power, their
Churches have been wounded in their own visible body. Their martyrs and confessors
constitute a sacred, indestructible bond towards the way of full communion. By their
sacrifice and sufferings, clergy and Christians of all confessions from Romania have
prevented the decline of Christianity in Europe. The pope has noticed that the
Christians from this Orthodox country, of Latin language, are never losing their hope
due to the fact that they feel surrounded by a great cloud of witnesses-martyrs.
29

The visit of Romes bishop, as an ecumenical pilgrim to Romania, was possible
due to the firm mediation of the Patriarch Teoctist, supported by some members of the
Holy Synod, which is an eloquent sign of an exceptional ecumenical maturity: I thank
you, said the pope, because you are the first Orthodox Church which has invited in her own
country the pope from Rome. The matter is about the boldness of an ecumenical
mediator, his liberty and independence to take some major initiatives, which he
considers infallible, irreversible. The Patriarch Teoctist has thus opened a new
ecumenical way for the Romanian Orthodoxy, and he did so not without speaking
highly of her virtues: the apostolic origin of Christianity in Romania, as a transmitting
ring between Orient and Occident, the pan-Orthodox ecumenicity in Romania, during
the post-Byzantine and modern period.
We have to be grateful to His Beatitude, the Patriarch Teoctist, for the fact that,
prior to the theologians who surround him, he has made an authentic re-discovery, not
a populist or opportunistic one, of a Romanian Orthodoxy, with a specific profile,
elaborated and eulogized by the greatest professors of theology from Bucharest, at the
beginning of the contemporary epoch.

Conclusions
In concluding, we may say that the Romanian cultural area has become, due to
Orthodoxy, throughout the centuries, a kind of electrical power transformer, from the
East to the West, and vice versa.
In the West, because of its inherent Latin character, she offers to the East some
categories of Occidental thinking which are defended, however, with its whole Latin
juridical and scholastic structure, within the liberty in Christ, and within the liberty of
Gods children which emanates from these, a Christian liberty in as much as it is lived
and expressed in Orthodoxy.
From the East to West, because of preserving the purity of Orthodoxy, not only
in confession, but in her dimension of theory of life and of the universe, she transmits
the spiritual treasures of the East, which she interprets, also, to the West, in a
comprehensible and accessible mode through the Occidental spirit, once again, in
respect of Latin elements in the Romanian way of thinking.
From this point of view, the phenomenon is, in the last analysis, theological, and
thus may be placed within the frame of ecumenical patristic theology which receives all the
cultural elements and elaborates them to transform them into a supreme theological value.

29
Ibidem, p. 206.



THE TRINITARIAN LOVE INTO A UNITED EUROPE

Bogdan Florin CHIRILU
Doctoral Candidate
Faculty of Orthodox Theology
Ovidius University in Constana

REZUMAT: nvturile ortodoxe subliniaz c Biserica a fost fondat de ctre Fiul lui
Dumnezeu ntrupat, prin Cruce i nviere, i c Biserica aduce iubirea trinitar a lui Dumnezeu
pentru societate. Europa este o comunitate de naiuni destinate a primi iubirea divin extins la
umanitate. n acest fel, ntr-o Europ unit, n conformitate cu principiile cretine, scopul final ar
fi realizat cnd fiecare naiune este n msur s in dialogul att cu Dumnezeu al dragostei, ct
i cu toate celelalte ri care fac parte din comunitatea european, n spiritul fraternitii umane,
aducnd pace, dragoste i prosperitate.
Cuvinte cheie: Sf. Treime, iubirea absolut, comuniune, iubire trinitar, creaie.

1. Introduction
In accordance with the Orthodox theology, the discourse on love is identified
with the discourse on God. Without referring to God, any attempt at defining and
applying the love becomes impossible. God is the only One Who guarantees the
purity, the lack of interest, and the strength of love its essential qualities since He
Himself is the perfect Love.
It ensues from the Holy Scripture that God is the absolute Love God is love
(I John 4,8) Who in His manifestation goes to the supreme sacrifice For God so
loved the world that He gave His only begotten Son, that whoever believes in Him
should not perish but have everlasting life (John 3,16). It is exactly this truth which
helps us understand that love is not either a quality or an ordinary attribute of God,
but, in fact, it refers to the proper way of Gods existence, to His most profound
intimity.
1
He does not possess the love by acquiring, by a process of moral growth in
this quality; yet, He Himself is the perfect love, since He is uncovering and living Himself
as the Holy Trinity, as the Trinity of equal Persons Who share the same Being into a mutual
com-penetration of life and love: Holy Scripture assures us that God is love (I John 4,16).
It does not tell us that God has love, that love is a quality, an attribute of God. It bears out
that what is God is the love, that God is as love, that the manner in which is God, is love.
God is a Trinity of Persons and this Trinity is a Monad of life, since the life of Gods
Hyposthases is not a plain survival, a passive fact of maintaining into existence; it is
rather a dynamic reality of love, an indestructible unity of love. Each Person does not
exists for Herself, She exists by offering Herself to the communion of love with the other
Persons. The life of the Persons is a mutual com-penetration () of life
of the other One. Their existence springs from the lifes reality as a communion, from the
life which is identified with the self-giving, with the love.
2


1
Pr. prof. dr. Ion Bria, Tratat de Teologie Dogmatic i Ecumenic, Ed. Romnia Cretin,
Bucureti, 1999, p. 86.
2
Christos Yannaras, Abecedar al credinei. Introducere n teologia ortodox, trad. Pr. dr.
Constantin Coman, Ed. Bizantin, Bucureti, 1996, p. 50.
THEOLOGIA PONTICA

153

2. The Holy Trinity the Perfect Tri-personal Love
According to the great Romanian Orthodox theologian, Father Dumitru
Stniloae, the Holy Trinity is defined as the structure of supreme love,
3
as the absolute
love without which neither the existence itself, nor our love can be explained: The
Holy Trinity is the supreme mystery of existence which, however, explains everything,
without which nothing can be explained.
4

As the One Who exists by Himself and from Himself (Exodus 3,14), God
possesses eternal existence unconditioned by anyone or by anything. This existence
by Himself does not need anything, and possesses in Himself everything, or as the
Holy Fathers have put it, He is the life by Himself.
5
Out of the eternity of eternities
Father gives birth to the Son, and out of the same Being proceeds the Holy Spirit. Also,
out of the eternity of eternities the Son accepts to be born, and the Holy Spirit, at His
turn, accepts to proceeds from the Father, as a manifestation of the love which the Son
and the Holy Spirit have towards the Father. And since the Father loves these two
Persons, He shares with Them His divine Being to One by birth and to the Other by
procession in order for the three Persons of the Holy Trinity to live each other from
eternity in the supreme communion of love.
According to Father Dumitru Stniloae, a mono-personal God could never
fully possess the quality of divinity and the personal character, since He would lack
the love. Besides the love of His Being, this mono-personal Gods omnipotence would
degenerate into a radical despotism and an absolute egotism, so much so that God
would not be known as the Master and the providential Governor of the creation and
of man, but as the One Who is mastered by the unexplainable law of impersonal
exhalation.
6
It is exactly because of this that God lives Himself from all eternity as Holy
Trinity, as the Trinity of eternal and equal Persons. The Fathers love to the Son and the
Holy Spirit makes Him to give birth to the Son and to proceed the Holy Spirit from
eternity. And the love of the Son and of the Holy Spirit towards the Father makes the
two of Them, to accept, also, and to participate, One of Them at His birth from the
Father, and the other One to His procession from the Father. Since They love One
Another, the three Persons of the Holy Trinity are eteranl, and in this sense it is never
possible to speak of an interval between the existence of the Father from eternity and
the becoming into a Hypostasis of the Son by birth or the becoming into a Hypostasis
of the Holy Spirit by procession: Not the un-hypostasized Being as Father gives birth
to the Son, and makes Him to become Father, but the supreme Being is hypostasized
from eternity in the Father as the Birthgiver and in the Son as the begotten One. It
belongs to the Being to be hypostasized. It belongs to the Beings goodness to be
hypostasized as Father and as Son from eternity. In the divine Being as an existence, it
is inconceivable to think about an instant previous to Her becoming Hypostasis as the

3
Pr. prof. dr. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. I, ediia a doua, Ed.
Instutului Biblic i de Misiune al B.O.R., Bucureti, 1996, p. 195.
4
Idem, Sfnta Treime sau La nceput a fost iubirea, Ed. Instutului Biblic i de Misiune al
B.O.R., Bucureti, 2005, p. 7.
5
Ibidem, p. 21.
6
Ibidem, pp. 27-28.
THEOLOGIA PONTICA

154
Father and as the Son. It belongs to Her goodness to be Father from eternity,
hypostasized in the Father and in the Son.
7

The Father is Father in comparison with the Son and the Holy Spirit from
eternity. He is Father because He shares Himself out of love with the Son and the Holy
Spirit and because the two of Them, in turn, answers Him with the same intensity to
the love bestowed on Them. The Father conceives Himself as existing by Himself all at
once with the Son and the Holy Spirit, and only in comparison with and in relationship
with Them.
8
No Person of the Holy Trinity thinks about Herself individualistically not
even for a moment, neither with regards to the manner in which that Person
hypostasizes the divine Being, and nor with regards to the modality by which this
Being is activated: The Holy Trinity is the the eternal Bearer of perfect life and
because of this, of perfect love, also. Since the full life is at the same time full love. The
full life, made manifest in the full love, is one with the supreme and perfect Being. But
the love can exist only between Persons. The Holy Trinity is the possessor of the full
Being both by her godliness, or by her quality as the supreme Being, without any
imperfections, and by her quality threfold personal, hence loving. Only the Trinity as
Life without imperfections in Herself, and, therefore, as full interpersonal love, also,
can be the spring of life for us, also.
9

As Trinity of pure and full subjects, God makes Himself manifest as the perfect
Love in which nothing egotistic can be found. God does never foster an egotistic
behavior either in comparison with Himself or with respect to the creation or to the
man. Gods love is unselfish and full of strength and of life so much so that Father
unselfishly gives birth to the Son and proceeds the Holy Spirit, His only joy being the
fact that the two of Them accept, One of Them to be born and the Other to be
proceeded, as the answer made manifest to His love. In other words, each Person of
the Holy Trinity lives Herself through the love of the Other two. The Father loves the
Son through the Holy Spirit, and the Son, also, loves the Father through the Holy
Spirit, or the Holy Spirit loves the Son through the love which He makes manifest
towards the Father. It is an eternal love, without beginning and without end, by which
each Person desires to make manifest the Other two: In God a Person loves as Father,
and another One as Son, and the third One rejoices with each One of the Other two as
the Holy Spirit. But the love makes manifest, on one hand, a distinction between the
Persons Who love Each Other, and, on the other hand, a unity among Them, which is
equal to the mutual love. It is a paradox between the joy offered by the knowledge that

7
Ibidem, p. 28.
8
All at once with the birth-giving Father, Who is always Father, there was, by birth,
and after you, the begotten Son, receiving not in any manner an interval of time between Him,
and the Father Who gives birth to Him; the Son is not Son of the Will, but of the Father Who
gives Him birth...the birth of the Son from the Father is beyond the will, also. Since the will is not
in the middle between the Son and the Father, neither is the will of the Father thought before the
Son, since the Father was not before the Son either, as there was not the Mind before the Word of
it, neither the light, before the brilliance. Since the Father and the Son, the One Who is begotten
without beginning of the Father, having all at once the existence, They have a single will, simple
and undivided, as well as a single Being and nature, also. (Sf. Maxim Mrturisitorul, Ambigua,
86, PSB 80, trad. Pr. Prof. Dumitru Stniloae, Ed. Instutului Biblic i de Misiune al B.O.R.,
Bucureti, 1983, pp. 231-232.
9
Pr. prof. dr. Dumitru Stniloae, Chipul nemuritor al lui Dumnezeu, Ed. Mitropoliei
Olteniei, Craiova, 1987, p. 7.
THEOLOGIA PONTICA

155
you have that the one you love is different from you, and, at the same time you are
united with Him... In the perfect love, nothing un-opened remains in any Person, or
nothing which is not shown or communicated to the Others. To the conscience of each
divine Person, the full Being is not opened as belonging only to Herself, It is opened as
belonging to the Other two. This means that the Being of Which is aware a supreme
Person, is not only her Beeing, it is the Being of another One or of Other two Persons.
Both of them or the three of Them are Subjects of the same (Existence) Being. The love
belongs to their proper existence, since by loving the proper existence or Being, each
Person loves the existence of the other One or the other two Persons or Their Being.
And, by the same token, the joy of proper existence is the same with the joy of the
existence of the Other or the Other two Persons. Each One rejoices Her proper
existence, by rejoicing in Each Other.
10

The lack of interest and of egotism in the love of the Holy Trinity is made
manifest, also, in the fact that, by the birth and procession of Himself of the Son and of
the Holy Spirit, the Father does not present the two as two objects or instruments of
satisfying His self-pride or His desires. The Father does not give birth to the Son or
proceeds the Holy Spirit to prove to Himself that He is omnipotent, but only to make
manifest His love to the other two Persons of the Holy Trinity. It is because of this that
the Orthodox theology shows that it cannot talk, not even for a moment, of some
passivity lived by the Son and by the Holy Spirit, One of Them at His birth and the
other One at His procession from the Father. The Father gives birth to the Son and
proceeds the Holy Spirit, but, at the same time, the Son is born from the Father and the
Holy Spirit proceeds from the Father, also, into a full joy of One to the Other, into the
perfect communion of inter-subjective love of the Holy Trinity: The Spirit is into an
eternal movement of procession from the Father, as the Son is into an eternal
movement of birth from the Father. But the Father is not by this into a passivity,
either. The Spirit proceeds, but the Father proceeds Him, also. The Spirits procession
from the Father is, also, an act of pure inter-subjectivity of the Father and of the Spirit,
without being confused among Them. And, into an incomprehensible, mysterious
way, the Father being both the Source of the Son and of the Holy Spirit, each One of
Them lives together with the Father not only the act of His coming from the Father, but
participates through joy together with the other One to the act of coming from the
other One, but from His proper position. The three of Them live into an inter-
subjectivity the act of the Son being born and of the Spirits procession, but each One
from His own position, and this makes again a community between the three
Hypostases.
11

The simultaneity of the Sons birth and of the Holy Spirits procession, on
which writes St. John of Damascus,
12
shows us, at the same time the equality of the
three divine Persons, as well as the importance and the distinct attention enjoyed by
each Person from the other two Ones. It is because of this that St. John of Damascus
says that the Holy Trinity is undivided
13
both in Her Being, Will and Work, and in
the love which is lived unselfishly by each Person towards the two Others.

10
Idem, Sfnta Treime, plintatea existenei i deci a iubirii, n Mitropolia Olteniei, nr.
4/1987, pp. 96-97.
11
Idem, Teologia Dogmatic Ortodox, vol. I, p. 208.
12
Sf. Ioan Damaschin, Dogmatica, I, 8, trad. D. Fecioru, Bucureti, 1938, p. 28.
13
Ibidem, IV, 9, p. 250.
THEOLOGIA PONTICA

156
The Orthodox teaching on the Holy Trinity presumes at the same time both the
common unity of the Being and the distinct Trinity of the Persons. In other words, all
of the three Persons possess one and the same divine Being, but each One into a
distinct manner, that is: the Father by birth and procession, the Son by birth from the
Father, and the Holy Spirit by procession from the Father. This characteristic of
Orthodox theology helps us understand that each divine Person enjoys a unique and
un-confoundable position within the frame of the Holy Trinity, and that no Person can
be replaced by something else or by someone else: The nature of the Holy Trinity is
one, without being confounded, and this is properly and distinctly seen at each One of
Them, and without any changes between the attributes by which They are
distinguished.
14

The existence of each Person of the Holy Trinity is eternal there being not in
existence an interval of time between the un-birth and the un-procession of the Father,
the birth of the Son, and the procession of the Holy Spirit and the subjective
characteristic of each Person is in part eternal, also, and exactly this eternity expresses
in the clearest manner the unique role of each divine Person in the inter-subjective
communion of love of the Holy Trinity: The whole divine nature since when She
consciously exists, consequently from eternity is involved in the three Persons. In
Her goodness, in Her fineness, is given the eternal and free manner of the three divine
Persons. The divine Persons, as existing from eternity, make manifest that the love is
without beginning and cause, also, by the fact that One of the Persons is Father, the
other One is Son, and the thrid One is the Holy Spirit of love which starts from the
Father to the Son and goes back as an answer from the Son to the Father. Since there is
no deeper and purer love than the one between the Father and the Son, and especially
when the Father is named Father and the Son, only Son. The fullest love is shown by a
Person, being bestowed from Himself as Father, and the fullest answer to this
bestowing on is the one of a Son, especially because He is the only Son... The Father, by
totally bestowing Himself on, through this bestowing of Himself gives birth to the One
Who receives Him, in order for Him to receive from the begotten One His bestowing
as an answer. But, it is not possible for the Father not to bestow to the begotten One
through His bestowing the Holy Spirit, as another proof of His love, not as a Brother of
the Son, but as the One Who becomes of the One to Who He shows His love, in order
for Him to generate in Him, also, the loving contentment of His love.
15

The full love of the Holy Trinity is secured by the fact that a divine Person
never desires to impose ones will before the two Ones. Under this aspect, Father
Dumitru Stniloae speaks of the so-called humble love which characterizes each divine
Person, in the sense that, in comparison with the other two Persons, the third Person,
through the love which She drives towards the two Others, She humbles Herself in
order that only the two Others be brought to light: It is not possible in God for an I to
be asserted before the other I, but He perpertually counts the other One as His
substitute. Each One sees Himself only in comparison with the Other, or looks at the
Other, or sees Himself in the Other... Each Person discovers not Her I, but of Them
discovers each One; but not even Their Is exclusively, since They bring forth the other

14
Sf. Grigorie de Nyssa, Despre Rugciunea Domneasc, III, n Scrieri, partea nti, PSB 29,
trad. Pr. prof. Dumitru Stniloae i Pr. Ioan Buga, Ed. Instutului Biblic i de Misiune al B.O.R.,
Bucureti, 1982, p. 430.
15
Pr. prof. Dumitru Stniloae, Sfnta Treime sau La nceput a fost Iubirea, pp. 40-42.
THEOLOGIA PONTICA

157
One and becoming transparent for that One or hiding Himself, as to were, under that
One. Consequently, in each Hypostasis can be seen the Others.
16

The specific characteristic of Orthodoxy regarding the dogma of the Holy
Trinity is that the Holy Spirit proceeds only from the Father, and not through the Son.
The Father is the only principle in the Holy Trinity Who shares with the Son His Being
by birth, and with the Holy Spirit by procession, and this doctrinal aspect of Orthodox
theology helps us understand much better the unique relation and the distinct
importance of the Holy Spirit within the frame of the Holy Trinity. Since He is
proceeded only from the Son, the Holy Spirit enjoys the same value and attention as
the Son and participates in the same inter-Trinitarian love. Thus, the Father proceeds
the Holy Spirit and directs Him to rest Himself in the Son, in order for Him to
participate at the same time, from the very moment of the birth of the Son, and of His
procession from the Father, in the full joy of the One to the two Others. If the Spirit
would have proceeded from the Son also, then there would be created an interval
between the birth of the Son from the Father and the procession of the Holy Spirit from
the Son, which would have meant that the Holy Spirit is not sharing from eternity the
love with the Father and the Son, and the Holy Trinity can not be constituted as the full
Love: The Father enjoys the Son, but He wants to communicate this joy to a third One
in order for it to be full. This does not mean that the Son needs to give existence to
another Person who is distinct from the Father, to Who He needs to communicate His
joy. In this case, the Son would be closed as against the Father in the communion with
another distinct Person. To this end the Father proceeds the third subject, Who is
wholly directed together with the Father towards the Son. The joy of the Father shared
by the Son fills the Son with an increased joy for the Father. Besides that, the Son
shares, also, in His joy for the Father, to this third Subject, without needing Himself to
proceed Him, since He exists by procession from the Father. The Spirit participates in
the joy of the Father for the Son, since He proceeds from the Father, and participates in
the joy of the Son for the Father, and through this He shines from the Son.
17


3. The Man and the Creation a Result of the Holy Trinitys Love
Without the love of the Holy Trinity the mans and the creations existence
remain unexplainable. No argument of the sound human logic can admit the reality of
the created existence while leaving aside the divine love. If we report us to ourselves,
we easily notice that we have no merit in the creation of the world and of ourselves,
and so on, by extention, we realize that neither other neighbors, either by preceding or
by succeeding us, cannot enjoy such a merit. The logic and the sensible structure of our
soul, but especially the data of the supernatural divine revelation are leading us to the
disinterested and unique cause of the whole creation: the Holy Trinity the full Love.
As Father Dumitru Stniloae makes more precise, based on the teaching of the
Holy Fathers, it is only because there is a Father Who has a Son from eternity Whom
He fully loves through the Holy Spirit, that the world and the man could be created to
be witnesses and to participate in this love: The Fathers of the Church say that, if
there would be no Son of God of one essence with the Father, the Father would have
not condescended to create the men as some sons similar to the only begotten Son,
Whom He loves and Who loves Him, and that, by not being this Son, there would have

16
Idem, Teologia Dogmatic Ortodox, vol. I, p. 210.
17
Ibidem, p. 219.
THEOLOGIA PONTICA

158
not been someone Who to will to create some other sons who were to love the Father
as much as He loves Him, out of love towards the Father. God would have, fatally,
remained as one lacking in omnipotence; separated by men, He would have been, also,
subject to some laws of which He, as some esences, could not escape. Without a God,
the Father and the Son (and the Holy Spirit), there would be nothing but the
pantheistic vision of an essence from which everything evolves, within the frame of its
blind, unsurpassable laws.
18

As to the creation of the world and of the man, these are realized through the
extension of the Trinitarian love by the agency of the uncreated energies. If inside the
Holy Trinity the love is transmitted by the Father through the medium of the divine
Being which is given to the Son by birth, and to the Holy Spirit by procession, at the
created worlds level the divine love is communicated and is shared in through the
agency of the uncreated energies by which is present, also, and works the whole Holy
Trinity to bring to existence, also, some other subjects who are to enjoy the divine
love.
19

In accordance with Orthodox theology, the world and the man are not the fruit
of necessity. God is not obliged by anyone and anything to bring these two to being.
No law can be imposed in front of God. In this respect, in accordance with the entire
Orthodox tradition, the creation can be explained only through the love of the Holy
Trinity. St. Gregory of Nyssa says that the man was created out of an infinite
overflowing of divine love.
20
And St. Maximus the Confessor stresses, at his turn, the
idea of the report between the perfect liberty and full love of God towards the act of
creation, and concludes that God has not created us because He has needed us: He has
created us because of His love which wants to be shared with other subjects, also:
God, the One Who is over-full, has not brought the created things to existence since
He was lacking anything, but that these rejoice, sharing in Him in accordance with
their capabilities, and He rejoice in His things, seeing them rejoicing and satiating un-
satiatedly in the One of Whom one can never be satiated.
21

It is exactly because of this that, when one refers to the act of creation in the
Orthodox theology, one emphasizes the idea of gift of God. Our deeds, our merits, or
our power do not explain the existence; only the power of unselfish love of the Holy
Trinity can do this: The existence of creation can be explained only starting from
Gods omnipotence and love, and these shall bring us to the conclusion that the world
is a gift made by God to man and to the world itself, as much as the man is a gift, made
to the world and to man himself. We have no merits for the worlds existence, for our
very existence as persons. We have gotten the world, we have received ourselves, but
not because we would have done anything, but because Someones love has called us
to being. Someone has wanted us to be , not because we have accomplished anything,
or because we could have offered anything, but because of the joy by which we will be

18
Idem, Sfnta Treime sau La nceput a fost Iubirea, pp. 50-51.
19
Pr. dr. Nicolae Rzvan Stan, Antropologia din perspectiva hristologic: bazele doctrinare ale
vieii duhovniceti, tez de doctorat, Ed. Arhiepiscopiei Tomisului, Constana, 2007, pp. 42-50.
20
Sf. Grigorie de Nyssa, Marele cuvnt catehetic sau Despre nvamntul religios, 5, n
Scrieri, partea a doua, PSB 30, trad. de Pr. prof. dr. Teodor Bodogae, Ed. Instutului Biblic i de
Misiune al B.O.R., Bucureti, 1998, p. 294.
21
Sf. Maxim Mrturisitorul, Cele patru sute de capete despre dragoste, III, 46, n Filocalia 2,
trad. Pr. prof. Dumitru Stniloae, Ed. Humanitas, Bucureti, 1999, p. 95.
THEOLOGIA PONTICA

159
opened to the gift. God has known that the man will be enjoying the fact of being
brough into being, and because of this He accomplishes the gift of the worlds and of
the mans existence. But in order for God to show His open-handedness, He does not
call on man to a superficial existence, but He places him in the middle of many gifts in
order for him to be able to discover by this His unselfish love and to move on to the
expected answer.
22

The man created in the image of God (Genesis 1, 26), in the full of life image
of the Holy Trinity possesses the personal capability to enter into dialogue and
communion with the One Who has created him. The quality of being created in the
image of the Holy Trinity confers the man the responsibility of preserving his whole
psychosomatic being in the unity of love towards God,
23
as well as the duty of
preserving the unity of human nature the one which is hypostasized by the man
himself and by the other individuals in the same communion of serving God and the
mutual love: The mutual love between men invloves, also, many more persons able of
loving, based on one of their being, common to some extent. But this imperfect love
between us presumes the perfect love between the divine Persons with a common
being. Our love is explained by our being created in the image of the Holy Trinity, the
origin of our love.
24

Due to the inter-Trinitarian love between the Father, Son, and Holy Spirit, the
man is presented as the partner of dialogue with God.
25
He does not receive an
ordinary, indifferent existence, but he enjoys a special attention from God. Between a
man and God, even from the moment of creation, there starts a dialogue of love in
which He, in accordance with the characterizing consuming love, comes much closer
to us than we are to ourselves,
26
and He desires much more the good for us than we
desire it for ourseleves.
27
It is exactly because of this that any refusal of the Trinitarian
love represents an isolation from Gods presence, a refusal of Gods presence in our
life, and this fact hurts the unselfish and sacrificial love of God and makes to suffer
into an apophatic silence: Gods benefactions are given to us in the form of His love
and the love between us. If we refuse this love, or its fullness, by the refusal of our

22
Pr. dr. Nicolae Rzvan Stan, Antropologia din perspectiva hristologic: bazele doctrinare ale
vieii duhovniceti, p. 66.
23
Ibidem, p. 148.
24
Pr. prof. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. I, p. 195.
25
Only the existence of a third One in God explains the creation of a world which is
abundent with Is and their elevation to the level of deified partners of the Father and of the Son
in love, through the Holy Spirit, equal to Them. This is why the divine love is spread outside
only through the Holy Spirit. The created Is are not gratuitously presented and elevated to the
level of dialogue partners with the Father and the Son through the Holy Spirit. The Holy Spirit
represents the possibility of extending the love between the Father and the Son to other subjects,
and, at the same time, the right of a third One to the loving dialogue of the Two, a right by
which He invests the created subjects. (Ibidem, p. 213).
26
The body is close to the soul, but the Lord is closer. (Sf. Macarie Egipteanul, Cele
cincizeci de omilii duhovniceti, XI, 15, n Scrieri, PSB 34, trad. Pr. Prof. Dr. Constantin Corniescu,
Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti, 1992, p. 141.
27
Without fail, He desires and expects our consummation and salvation much more
than us. (Sf. Ioan Casian, Aezmintele Mnstireti, Cartea a dousprezecea, Despre duhul
trufiei, 14, n Scrieri alese, PSB 57, trad. Prof. Vasile Cojocaru i Prof. David Popescu, Ed.
Instutului Biblic i de Misiune al B.O.R., Bucureti, 1990, p. 255).
THEOLOGIA PONTICA

160
complete and un-reluctant response, we refuse Gods beneficences. We refuse God
Himself. Gods suffering for us comes from the sufferings in which we drive ourselves
to the wall by it. Gods suffering comes from the fact that He cannot make us
participate in His benefactions, because of our refusal to accept His love.
28


4. The Trinitarian Love Source of Power and Way of Living for the
Contemporary World
From the Orthodox theologys perspective, the inter-Trinitarian love between
the three divine Persons: Father, Son, and Holy Spirit, represents, at the same time,
both a source of power for the contemporary mans love and a way of living for the
whole creation. According to Holy Apostle John: We love God, because He first
loved us (I John 4, 19). In other words, we, the men, love God and love one another,
29

because He planted in us this capacity by the love through which He has created us
and by which He keeps us in existence. We notice that Gods love is not momentary
and ephemeral, and it is not reduced only to the act of bringing us into being, but it is a
love which is permanently made manifest towards us. St. Dionysios the Areopagite
says that God does not stop loving us not even for a moment, regardless of the state of
purity or spiritual uncleanliness in which we live. He loves the sinners, also, even
those who are in Hell. In fact, as St. Dionysios the Areopagite make much more
precise, those who are in Hell do not represent the men who are forsaken by God, but
the ones who have themselves estranged from God and have rejected the divine love:
Since in the ages to come, it is not God Who will separate Himself from the sinners,
but the sinners have irredeemably bocome estranged from God.
30

It is exactly this love lived by God constantly as compared to the entire
humanity which has the purpose to sensitize us and to make us open our hearts both
towards God and to our neighbors, as well as in comparison with ourselves in order
for us to become aware of the truth that, in conformity with our psychosomatic
constitution, we are beholden to respond to divine love through our own love: For the
Christian spiritual life, the existence and affirmation of the divine Persons constitutes
exclusively and by communion a model and a source of temporal and eternal life,
because God comes out of Himself without exhausting Himself, filling all with His
work and His life. This means that His presence is limitless, yet, it is a presence which
does not limit, and it does not annul those brought by Him into existence, either. As
the two Persons, the Son and the Holy Spirit, are promoted into their perfect existence
by the Father, Their eternal origin, by the same token the created person, also, either
angels or men, are much more attracted in the personal dialogue with God, Who has in
view to affirm them, also, yet, not separated but inter-penetratingly united as a
community among them and with Him.
31

As far as the model of living constituted by the Trnitarian love for the
contemporary world is concerned, we may say that from the Orthodox perspective, the

28
Pr. prof. dr. Dumitru Stniloae, Teologia Dogmatic Ortodox, vol. I, p. 135.
29
As the divine law, systematized by our Savior Jesus Christ, proposes: To love the
Lord your God with all your heart, with all your soul, with all your strength, and with all your
mind, and your neighbor as yourself (Luke 10, 27; Mark 12, 30-31; Matthew 22, 37-39).
30
Sf. Dionisie Areopagitul, Epistolele, 10, trad. Pr. asist. dr. Vasile Rduc i Pr. conf. dr.
Gheorghe Drgulin, Ed. All, Bucureti, 1994, p. 90.
31
Pr. dr. tefan Buchiu, Ortodoxie i Secularizare, Ed. Libra, Bucureti, 1999, p. 44.
THEOLOGIA PONTICA

161
Holy Trinity dogma was permanently seen as a social program for every single one
faithful.
32
The sincere, unselfish ans sacrificial love between the Father, the Son, and
the Holy Spirit represents a mode of existence which the one who wants to enter in
communion with God must adopt in his relations with the whole world and all the
neighbors: The simple conclusion is the one that the Holy Trinity would need to be
the pattern of our society. It is, indeed, ultimate that the Truth of the three Persons
beeing into a free and eternal communion of love to offer the pattern and explanation
for the realization by many human beings if not by the greater part of them and not
only by the Christians, of the fact that their most profound experiences are those of
communion with others. This may be seen in friendship, in the love between husband
and wife or in the receiving of stangers and living with them, into an unexpected unity
of the spirit. For the Christians, all of these are relations with a personal character.
Their common trait is the fact that we grow in profoundness, since by getting out of
ourselves towards the others and offering ourselves to others, we ourselves receive a
hundredfold, on the other hand.
33

As Anastasios Yannoulatos, the Archbishop of Tirana and all Albania put it,
the supreme communion of love between the Persons of the Holy Trinity constitutes
both the starting point and the force for realizing the great inter-human communion.
34

Into a world crumbled by the egotistic pleasures, by the vainglory of political,
economic and military powers, into a climate in which each human being attempts at
seating only oneself in the centre of attention in accordance with the cult of personal
idolatry, only the inter-Trinitarian love can offer the sound perspective by which we
may overcome the barriers of extremism, discrimination, indifferentism, hedonism,
corruption, terror and death.Only the model and the power of the Trinitarian love can
make each and every human being to uncover in each and every neighbor regardless
of his/her social status, religion, nationality, sex, age, culture, etc. one of his/her
brothers/sisters who is equal to him and as compared to him/her he is owing the gift
of love.
Transposed to an anthropological level, the teaching on the Holy Trinity
shows us that we, all men, possess the same human being which is hypostasized by
each one of us into a personal way. Thus, all together as sharers in the same humanity,
participate in the responsibility of the same love in which any separation must be set
aside in order for us to realize the unity for which we have been created. This is a
unique vision offered by the Trinitarian love for the social behavior of todays world,
and which cannot be found in any other place, neither in any philosophy, nor in any
other religion. Only from here, from the Triadologic doctrine, we learn that the true
love is realized in unity by paying respect to the diversity and the specific trait of

32
The dogma of the Holy Trinity is not only a doctrinal formula, but a living Christian
experience, which is continuously developed; it is a fact from the Christians life. Since the life in
Christ unites with the Holy Trinity, gives the knowledge of paternal love and of the gifts of the
Holy Spirit. There is no Christian life outside of the knowledge of the Holy Trinity (Serghei
Bulgakov, Ortodoxia, trad. Nicolae Grosu, Ed. Paideia, Bucureti, 1997, p. 116).
33
Costa Carras, Sfnta Treime, Biserica i politica ntr-o lume secular, n vol. Cum s
trim Ortodoxia astzi, trad. Doina Rogoti, Ed. Sophia, Bucureti, 2010, p. 179.
34
PF Anastasios Yannoulatos, Arhiepiscopul Tiranei i a Toat Albania, Ortodoxia i
problemele lumii contemporane, trad. Drd. Gabriel Mndril i Pr. prof. dr. Constantin Coman, Ed.
Bizantin, Bucureti, 2003, p. 27.
THEOLOGIA PONTICA

162
others. The Trinitarian model keeps us all as unique and distinct persons, nations,
peoples and cultures, but at the same time unites us in the agapic living of humanity
and of our common and universal values: The main coordinate of the persons
theology is constituted by the loving communion by which the persons assert
themselves reciprocally, make themselves conspicuous, somewhat forgetting about
themselves, since love is sacrificial, self-denying, opposing any egotism. A spirituality
based on the Trinitarian communion cannot be anything else but one which promotes
both the unity in liberty and the love of persons who attempt at becoming much more
internalized to each other, in the image and out of the Trinitarian communions
power.
35


Conclusions
From the Orthodox theologys perspective, the Trinitarian model represents
the unique solution for the current crisis and the more this model will be adopted and
implemented both at religious and social level, and at the political, economic and
cultural level, also, nationally and internationally the more will be realized the
unity of peace in the diversity of persons and nations. This is why we consider that at
the present time the mission of theology is to promote the Trinitarian culture in which
to rediscover each person who is created in the image of the Holy Trinity. Into a world
which is uncertain from all points of view, we need the immortal and unselfish love of
the Holy Trinity in order for us to be able to point out the capabilities possessed by
each and every person into a unique way in the service of others.

Translated by: the Rev. Dr. Dumitru Mcil




35
Pr. dr. tefan Buchiu, Ortodoxie i Secularizare, p. 48.



ETHNIC RELIGIOUS DIMENSION OF SECURITY

by lt. col. Carol-Teodor PETERFI
University of Tartu, Estonia

ABSTRACT: After the collapse of the Berlin Wall, new factors which possible affect
security environment break through on the international arena. The role of religious and ethnic
factors in different cultural frameworks was significantly increasing. And there was some
reasons competing to this situation: the crash of ideologies, which had progressively been
replaced by ethnic and religious trends. More and more tensions, accumulated in the cold war
era, had been triggered or by the excessive overstatements that emphasized ethnical or religious
differences, and distorted in conflicts. Now a days it is compulsory to stress that beside other
cultural factors, particularly religion, has the potential to heat tension, but to calm down them
also, because is not a frozen system, but integrator and evolutionary one, opened to dialog and
cooperation for world peace.


Academic controversial existent into security realm developed, over the time,
different direction for study concretised in real theoretical schools of which activity
drove mainly to profound researches about defence and security. Not excluding them
reciprocally, each of this schools have been concentrated in general around one
personality, initiated a clear concept about security. Although they were developing
the concept of security in different directions one common point still can be seen,
namely that security is direct influenced by condition of stability seen as a
multidimensional property of the security system. As we all know, the international
relationships system is considered a general system in which the framework of human
society can function. It represents the single system in which all actors are represented
as well the networks and relationships created by these. Its functionality is resting on
the present events but is substantiate by certain codes registered culturally. Political
activity particularly that which has as an objective creation of ideologies is made
mainly using two ways. One represents the manner in that all those political activities
are related to the major objective of gaining power and the second one how these
activities have reference to judgements and values, both of them being a hallmark of
ethnicity.
In this respect, I consider that the social and political dimension of security can
be better understood and more efficient analyzed following the cultural trends, from
which the paradigms regarding ethnic processes and religious phenomenon, in the
large framework of their meaning, should not be missing. Although there are many
academic papers about security, ethnicity, religion but correlation and how all these
are influence each others did not present a large interest for researcher and scholars.
In this context I considered important a short analysis of how security can be
influenced by a certain ethnic group with its cultural background from that religion
and its social functions can not be omitted.
The analysis desired is not to be a very developed one, full of statistics, but a
pertinent one, resting on different peoples visions and ideas, expressed on different
THEOLOGIA PONTICA

164
forums on internet and it will reveal some aspect of the process from simple thoughts
to the security threats.

Introduction
Religion as such and repeatedly seen as a hallmark of ethnicity has often been
criticized especially in modern society for being a source of war and conflict rather
than a vehicle of peace and tolerance. In support of this contention, critics not only
point out bloody medieval religious wars but also to current modern conflicts such as
Northern Ireland and Sri Lanka, and perhaps most contemporary, in the Balkans.
Accordingly, religion and ethnicity became a prominent theme that defence
analysts, security strategists and political commentators are now increasingly
confronted with in the West
1
. The current discourse in international security politics
is found replete with various references to threats from religious fundamentalist,
extremist and terrorist groups. It is noteworthy that within this threat perception,
religion per se is not always seen as a problem. Rather, specific religions are identified
as bearers of violence and conflict
2
. More often than not, and particularly post 9/11,
these groups are explicitly identified as Islamic thereby locating the roots of a given
conflict at once within the distant realm of Other religions. The otherness is
implicitly found in the exotic, vastly unfamiliar, and therefore possibly fearsome locus
of Islamic history, theology, ethics and social practices. A number of states in Europe
besides USA, India and Russia, to name a few globally, are engaged in framing
national policies to counter the threat of Islamic extremism. Clearly, the growing
rhetoric of religion on one hand, and the overarching, everyday debates on Islam and
the West on the other now precede issues that once would have been purely
considered matters of national and international security.
But on the other hand, all those debates, analysis, political discourses,
comments, etc. are done by elites and I think is much more important to know how
ordinary peoples are looking to these ethnic and religious elements and what is their
perception on security or eventually threats on personal security posed towards them
by this two cultural hallmarks. Much more will be interesting to see how small social
disturbances created by an ethnic group are spread from the national level to
international one, stirring security challenges and ethnic resentments.

1
For past few decades the role of religion within international politics was limited as an
identity marker in ethnic conflicts. Religion as a full fledged actor in international politics
emerged with the publication of Huntington, S (1993) The Clash of Civilisations? Foreign
Affairs, No. 72, Issue 3, 22-49 pp where Huntington proposed clash between civilisations
consolidated around world religions. Since then, a number of researchers have addressed the
theme. See for instance Philpott, D. (2002) The Challenge of September 11 to Secularism in
International Relations, World Politics, Vol 55, October, 66-95 pp; Fox, J. (2001). Religion as an
overlooked factor in international relations, International Studies Review, Vol. 3, Issue 3, 53-73
pp; Appleby, RS (2000). The Ambivalence of the Sacred: Religion, Violence and Reconciliation.
Lanham, Md. Rowman and Littlefield; Juergensmeyer, M. (1993). The New Cold War: Religious
Nationalism Confronts the Secular State. Berkeley. University of California Press; and essays in
Appleby, RS and Marty, M. (1991, 1993, 1994, 1995). The Fundamentalist Project. Chicago. Chicago
University Press.
2 The recent controversy over Popes remarks, when he cited Byzantine Emperor
Manuel II discourse on evil and inhuman Islam on 12-09-2006, is an apt example of this trend.
THEOLOGIA PONTICA

165
In order to do this, in the first part of my essay, I will tackle the security
concept from perceptive point of view and how is it direct related with the new
international security threats and risks. The second part will be focused on cultural
dimension of security but limited to religion and ethnicity. The last part of this essay
will be a case study on Romanian gypsy (Romany) group and how this specific
ethnic group can influence security status not only in their native country but also
abroad. The case study is based on some relevant security aspect, related with different
gipsy group activities surprised by media, happened in Romania, Italy, Spain and not
only.

Security as a social perception
In a very Westphalian understanding of security, this can be seen as an
exclusive prerogative of the state (nation state) which looks for maintaining its
survivability through the use of economic, military and political power and the
exercise of diplomacy being usually translated into all actions undertaken by state,
inside and outside of its borders, for protecting its citizens against any threat and
ensure a stable and safe development of society. As can be seen, the security as a
concept, envisaging here all definition, can not be separated by its main opponent, the
threat. A security status can not exist outside of a threat. Much more, it can be argued
that security is a matter of how the threats are perceived and therefore it can not be
disconnected from the question what is the threat.
The post Cold War environment is one of increasingly open borders in which
the internal and external aspects of security are indissolubly linked. Flows of trade and
investment, the development of technology and the spread of democracy have brought
freedom and prosperity to many people. Others have perceived globalization as a
cause of frustration and injustice. These developments have also increased the scope
for non-state groups to play a part in international affairs. And they have increased
European dependence and so vulnerability on an interconnected infrastructure in
transport, energy, information and other fields
3
(Javier Solana, 2008).
The Solanas statement captures in a realistic manner as possible the current
changes of the security environment and underlines its borderless characteristics its
main threats. Although the statement belongs to European Union and reflects an
European perception of the new threats, also the new strategy of the United States, as
the sole superpower of the world, even if much more aggressive, characterize in a
similar manner the new changes happened into the world security realm. According
with this two security strategies, the actual main threats to the security are: terrorism,
proliferation of weapons on mass destruction, regional conflicts, state failure and
organized crime. The terrorism is considered actually the highest threat for peace and
security of the world. It can put the human lives at risk, imposes huge preemptive
and/or management of consequences costs, being able through its fiercely and cruel
actions to undermine the openness and tolerance of our society. Although it existed
since the beginning of the human society, now a day it becomes a strategic threat due
to its extension not only at geostrategic security level but also at geocultural level. This

3
A Secure Europe In A Better World - The European Security Strategy, Approved by the
European Council held in Brussels on 12 December 2003 and drafted under the responsibilities
of the EU High Representative Javier SOLANA.
THEOLOGIA PONTICA

166
means that it reaches even the ordinary people all over the world and the most actual
actions are seen to be linked with violent religious extremism.
Proliferation of Weapons of Mass Destruction is probably the greatest threat
for security. Although many international treaties regarding regimes and export
control arrangements came into force, the potential danger pose by possibility that a
terrorist organization to build a chemical weapon or a dirty bomb
4
is still high. This
even more as the cost for such weapon are relatively low and due to this very
attractive for anyone who intend to use or threat with use, including different terrorist
groups and states which support them. Latter is the most frightening scenario and in
case of such event, an insignificant group would be able to cause damages and
causalities previously achievable merely for a States and armies.
Regional conflicts being either violent or frozen ones, threat not only regional
stability but also international one, due to their direct and indirect consequences
towards peace and stability world wide. Such kind of conflicts put in danger human
lives and their fundamental freedoms and rights. Also, threatening different minorities
can drive to violent extremism, terrorism, organized crime and finally state failure.
State failure is characterized by a bad governance and civil conflict which
usually destroy the states from within or create condition for being destroyed by
another state. Corruption, abuse of power, weak institutions and lack of accountability
are the main features of a collapsing state. Also, such situation of a state easily feed
another threats as organized crime, terrorism, proliferation of weapons of mass
destruction, ethnical or religious conflicts, etc.
Organized crime represents an important internal threat with a large external
dimension and includes cross-boarder trafficking in drugs, human beings, weapons
and weapon technologies, precious stones and metals and strategic materials. It has
usually sturdy connections with the terrorism and such activities are regularly
associated with weak or failing states and destabilize the social order and rule of law.
In contrast with the Cold War era threats, visible and massive, the actual ones
stop to be a purely military and are characterized by ambiguousness, diffusion and
relative interconnectivity among them. These tendencies imposed an international
security environment characterized by a high degree of fluidity and increasingly
visible variability of the interactions among different actors on international stage. At
least at the regional level this variable character is, in the most of the cases, justified by
the diversity of reactions of certain actors, those being a direct result of how others
perceive their initial events. Not only in few cases these perceptions are wrong and the
precedent and/or subsequent reactions, if are not following the way of cooperation
and dialog, will become realistic sources of tension which easily can be transformed in
crisis which surely significantly affect the stability of security environment in all its
level and types. In this way are breeding threats and risks of which nature can be
named as a perceptive one. Regarding the ethnical and religious dimension of security,
this has an overwhelming importance because it has as primary source the manner in
which is perceived a certain category of actors and/or by the each actor (ethnical and
religious minorities, in our case).

4
A dirty bomb is an explosive or spreading device loaded with radioactive material
which by explosion or dispersion creates a size variable radioactive contaminated area.
THEOLOGIA PONTICA

167
From another prospective, the religion and ethnicity became two major aspects
in evolution of security because these are perceived as elements which have direct
influence towards sovereignty of states and not in few cases social tensions, crisis and
conflicts by ethnic and/or religious nature have attached other types of claims which
make the cooperation among states difficult and problematic driving so to security
challenges.
Although for a long time in modern era, the ethnic and religious factor have
not been considered as areal challenges for national and international security once
with the dismantling of former Soviet Union and Yugoslavia, both factors have been
reconsidered and reintroduced in security analysis. The first major chock was at the
moment of Iranian Islamic Revolution and since than became clear that religion, as a
factor into conflicts, started to play an important role because religion show up as a
hallmark of ethnicity. These two factors belong to the cultural dimension of security
and therefore their manifesting space is at the level of interrelationships between
individual and national security. In this respect, the different sub-state groups, in our
case ethnic and/or religious ones, can become a national security problem and not in
few rows their behavior degenerating in terrorist, separatist or revolutionary actions,
undermining state authority and compromising the national and regional stability.
Now a day, in a security environment characterized by many authors as one
with major changes, the most important tendency is to create at political, economical
and military systems very stable at the global scale resting them on a very diverse
population from geographic, ethnic and cultural point of view. Thus, this tend should
represent among others, the values of cultural and ideological diversity.
The manifestations of intolerance regarding religious and ethic aspects
constitute primary sources of instability, particularly at regional level and during this
period of time when globalization process drives to forming up many multicultural
environments. In these new conditions, the growth of influence of one culture which
extends its original manifestation space can create a long line of resentments which
will probably end with a conflict. As we know, inter religious risks of conflict still exist
but due to this new cultural print, we can also not ignore the apparition of some
tensions among different denomination, for example between religion and
secularization supporters. The way to conflict is much easier because are involved in
those cases the identity aspects which are very sensitive to any kind of external
influences mostly perceived as aggressive ones. Furthermore, all relatively recent
events following the dissolution of former Soviet Union drive us to the conclusion that
the concept of the nation state has reemerged and, for many, the issue of national
identity has become political capital
5
(Stojanovits, 2001). But again the policy is done
by the elites and not all the time reflects the will of people, particularly for example,
the new showed up countries in Central and Eastern European area. Although the new
states borders were redraw separating different nation from former recognized
multiethnic states, they are not reflected totally the ethnic purity of the countries. Most
of them are still representing a mosaic of cultures, with strong religious and ethnic
diversity connotations. Thus for time being, the term state does not necessarily

5
Gabor Stojanovits, Perceptions of new security risks by central and Eastern European
populations and their political elites, The Journal of Slavic Military Studies, 14/3 (September 2001)
p. 10, published by Frank Cass, London.
THEOLOGIA PONTICA

168
correspond to the term nation
6
and therefore unless some unscrupulous politicians
want to take some advantages from this, the multinational countries can be quite a
ethnic paradise. On the other hand, if the state is weak, the values of all ethnic groups
are not respected and majority perceive the cultural identities of minority groups as a
threat to primacy of their culture and/or as a prelude for secession or federalization of
state. But, in almost the cases, ethnic and religious conflicts are basically caused by
the inadequate application of democracy and human rights
7
.
The same author, making a pertinent analysis of the new non-military risks
and vulnerabilities in the Central and Eastern European countries and how those are
perceived both by elites and ordinary people underlined the fact that In many
countries of Eastern and Western Europe, the public at large perceives that, to some
extent, the Romany minorities pose a danger to the majority
8
. For this statement, he
brought as arguments some events which took place in Czech Republic, Hungary and
Romania and which were somehow exacerbated by an ultra-nationalist thinking of
some representatives of political elites. This can be, by some extend expected to
happen in countries with so called new democracy but is not understandable for the
old ones. The European Union representatives declared in many occasions that only a
fair, equal and just treatment of the minorities, including here the Romany as well,
constitute one of the preconditions for membership. All those requests were exactly
what old democracies, Britain, Ireland, Belgium, Denmark and Finland did not do,
since they imposed again starting from 1999, visa requirements on Slovakian citizens,
as a response to a huge influx of Romany immigrants from Slovak Republic. Although
the potential of minorities and ethnic groups to produce social turbulences and even
conflicts still exist the major challenge for governments remains those regarding
integration of all minorities into society by harmonizing their identity values and
believes with the majority ones. Regarding Romany minorities it become very clear
that without support of majority, the government programs alone can not achieve too
much if there is a lack of civil society support and values as tolerance and respect are
not upholding by later.
Jessica Stewart (2006) vision about relationship between perception and
security can conclude this chapter. According with her, Perceptions remain a
fundamental component of security calculation and although the reliance upon them
may be reduced it cannot be removed. Misperception of benign intensions lies at the
hart of security dilemma and is especially problematic at the societal level
9
.

Interrelationships among religion, ethnicity and security
Although does not exist a definition of religion universal accepted, some
international organization tried to define this concept and make it operational in order
to create a common framework in which international protocol and convention can be
brought into place. Accordingly, in article 1A (2) of Convention from 1951 or of

6
Ibidem, p.10
7
Ibidem, p.10.
8
Ibidem, p.5.
9
Jessica Stewart, The interdependence of Security and Perception, Journal of Security
Sector Management, 4/3 (September 2006), p.7, published by Cranfield Security Sector
Management Team, Cranfield University, Shrivenham, United Kingdom.
THEOLOGIA PONTICA

169
Protocol from 1967 regarding Status of Refugees are envisaged three main aspects of
religion: as a faith, as identity and as a way of life.
Religion as a faith is seen as a set of convictions (values) about divinity and the
life after and main aspect are connected by the spiritual destine of humanity.
In the case of religion as identity, theological convictions have less weight
being on the first plan affiliation to a community which shares the same believes,
convictions, rituals, ethnicity, and nationality, having also common origins. In this case
should be given a special attention to all relationships which these social entities are
developing with other groups because frequently, the religious lessons of others are
perceived as a threat to their own identity.
Religion as a way of live should be considered through its vital aspect of
relation with the rest of the World. In this case religion becomes an identity brand
which is often exteriorized by wearing characteristic clothing, different attitude
towards different public services and responsibilities (conscription, medical care, etc.),
specific practices and religious celebrations. All these exterior marks can seem strange
for those outside of the group but for those inside, in many cases, they are the doctrinal
nucleus of their religion. As well, language, cultural customs alone or in combination
can serve as an identity sign. Thus one group can consider that it has the divine
authorization, by religion, to declare the superiority of their language or cultural
tradition in disadvantage of others. Much more, due to this reason, should be clear that
religion as such does not exist, but only specific religion, determined and manifested in
a certain historical time, geographical space and human society, different from one
people to another, from one ethnicity to another one. That maybe is difficult to be
found out a definition of religion. It can have as substance moral principles, rites,
different ways of thinking and living the holiness, specific for one group, according
with its cultural identity.
From functional point of view, religion can be considered as a positive force,
with very relevant functions in society, irrespective of their form of expression.
Religion assures the social cohesion through assembly of ideas, values and norms
required for building a common identity. In essence represents the binder of the group
offering a set of common values. The best example for this is Judaic religion which
allowed to Jews to keep their identity over the centuries living separate, in different
regions and cultures, but practicing and sharing same religious ideas and values.
Beside, the answer to the philosophical questions about the human existence can be
found out only in religion, emotionally offering a sense to human life. It is in fact the
single social institution which tries to solve this issue.
Another function of religion can be that of social control because very often the
society norms have as foundation religious ideas. Due to this reason, the laws which
ban crime and theft are empowered not only with legal authority but also with the
moral one, much heavier and powerful because is coming from sacral part of human
existence. As well, religion offers an affective and psychological support for those who
needed for surviving in a complex and unsafe world.
Ethnicity, even if exactly as religion, does not have a clear definition, point out
a human group who recall a common origin, has a name and a common cultural
tradition. Much more, its members are aware that they are sharing the same language,
same territory and the same history.
THEOLOGIA PONTICA

170
In these new multidimensional realities of the world, ethnicity should be better
tackled by its relational dimension, studying its influences and determination in
relation with other elements which together constitute the culture. Ethnical minorities
from now a day (Indo and Afro Americans in United States, African and Asians
immigrants in France, Gypsies without and territorial base) are stigmatized and
considered as a secondary actors in economical and political life of the residential
nation. Their identity brand constitute often and exclusion element which can generate
discriminatory behaviours that can come to an end if not a conflict at least some
revendications for granting equality of rights with the residential nation. The fact of
labelling this type of conflict as an ethnical one does not indicate anything more than
egocentrically tendencies of some certain perceptions. The ethnicity should not be apt
to be confused neither with tribal society reminiscences nor with nations because the
specific elements of those societies are missing. Conversely, ethnicity does not have
tribal organization and also those political, institutional and social elements specific for
a nation. The later has two approaches, from German prospective, according to which
the nation would be a natural community and from French prospective, which
considers nation as a political construction endowed with a State of Law supported by
a mono ethnical utopia.
When we are speaking about ethnicity as a concept, another approach should
de envisaged. In this respect, Philippe Poutignat and Jocelyne Streiff-Fenart (1995) note
that first attested use of the word ethnicity dates from 1940
10
. Exactly, this word is
recorded as being used by Lloyd Warner in 1941, in Yankee City Series, to designate
the affiliation to another group than of Anglo-Americans (natives). According him,
ethnics do not have clear different physical characteristics (racial) but only some
cultural ones as language, religion, and customs, unlike the Anglo-Saxon protestant
model. Deviants from the normative of majority, the ethnics are somehow
subordinated to former by their singularity rising so a dominant rate on the side of
prevailing nation. Today, this concept is much closer of its ancient meaning, used in
Greece for designating barbarian peoples or those Greece who have nor been
organized in towns-state. Ecclesiastical tradition of XIV century named ethnicus
everybody who was pagan, namely neither Christian nor Jews
11
.
In the last decade, the number of researches having as a study objects ethnicity
has been increased taking into account the fact that the interest towards ethnical and
national identity has been also increased. According with Thomas Eriksen
12
(1993), due
to the latest evolution on international scene, particularly globalization process was
observed the fact that ethnicity and nationalism seem to be incompatible with the
modern times and will disappear gradually, as construction of global state become
more and more concretely. Obviously that, all manifestations related with religion,
ethnicity and nationalism have not disappeared suddenly as was predicted at the
beginning of 90s. On contrary, as was shown by recent history, they demonstrated a
forceful comeback. Thus, in 1991, 35 of 37 ongoing armed conflicts could be

10
Philippe Poutignat, Jocelyne Streiff-Fenart (1995), Theories de lethnicite suivi de
Frederik Barth, Lesgroupes ethniques et leurs frontiers, p. 2.
11
Werner Sollors, Beyond ethnicity. Consent and Descent in American Culture, pp.
20-39, Oxford University Press, New York.
12
Thomas Hyllard Eriksen (1993), What is ethnicity?, Ethnicity and Nationalism:
Anthropological Perspectives, pp. 1-17, Pluto Press, London, United Kingdom.
THEOLOGIA PONTICA

171
characterized as internal conflicts, involving different ethnical groups or fractions of
them.
For many authors, ethnicity can not be confused at all with affiliation, but
makes reference to the process of identification with a group, at conscience of
affiliation. As such, ethnicity becomes an alternative form of identification of class
consciousness which for some people constitute a universal attribute and not only a
relative dimension of the fight among different groups generic named as ethnics.
Both religion and ethnicity are direct related with the aspects of identity
following the permanent tendency of humanity to group itself pursuing different
ethnical affiliations varying from those familial to those religious and ethnic. In this
respect should be done a first distinction between two forms of identity, one inherited
and another one accumulated. That inherited consist of elements interrelated through
birth, family, and original area, all represented intrinsic aspects of identity.
Accumulated identity is in general related with the communitarian factor and
affiliation to a certain organization as religious, political, educational and all others
which belong to a societal organization. Hence, here we talk about a form of identity
which can be constructed progressively, and can constitute a challenge for that
inherited, usually embodied.
Religion can be easily considered as an inherited form of identity but an
accumulated one as well. Due to their universal character, Christianity and Islam
community umma can be considered as generators of an accumulated identity, but
the case when the conversion of the populations took place by overlapping local pagan
believes which are the expression of local identity very powerful affirmed.
The tendency on individuals to confederate around different forms of identity
is frequent along the history. Nevertheless, the evolution of ethnical conscience,
processes of forming national identities, the creation of the nation-states on the
foundation of national identities and development of a new international order rest on
suzerain national-state, affirmed as a major actor on global arena, have lead to
development of a specific dynamics. Historical facts as French Revolution and imperial
domination in Europe on one hand politicized the concept of ethnicity under the form
of nationalism and on the other hand developed a new one, citizenship, as a
convergent type for all forms of identity. As follow, Europe became a real battlefield
for ethnical affirmation of all ethnic groups due to political consciousness but without
their own territory. The consequences were the dissolution of the big empires and their
fragmentation in many nation-states, obvious on the ethnical criteria or at least some
chocks suffered by solid multiethnic and multinational states as Spain and Great
Britain, which had well developed state institutions and strong territorial coherence.
Regarding the religious aspect and how this has interfered with the dynamic
of these forces, particularly with the development of ethnic consciousness and national
policies, should be mentioned that it has registered a downwards trend comparing
with the destructive force of ethnic nationalism. The process has been favored also by
its withdrawing in front of secularized political processes to the regional or local areas
where, in most of the cases it served as a hallmark of ethnicity in different ethnic
conflicts. The evidence is much more complex in areas where an historical experience
and a common religion brought people closer, although ethnic tensions have been
persisted. Conversely, is the case of Flemish and French language speakers from
Belgium or of South Slavs speakers of Serbs and Croat language.
THEOLOGIA PONTICA

172
Obvious, the examples of relationship between religion and ethnicity are
numerous, but as a common rule for the case in which religion and ethnicity are
interrelated, they can reciprocally influence in a very significant manner and such
influence can put in danger the universal religious values. In times when a threat
address direct to identity of a state, when there powerful ethnical and religious
connections inside that state, religion can strengthen the nation, assuming the role of
defender and protector.
The ethnical identity of groups outside of original nation and territory is
dependent by major and permanent contacts with the mother land. Nevertheless, if the
ethnic groups are far away from original territory, over the time, old cultural affiliation
will suffer a significant atrophy, as it happen today in France, Germany and United
Kingdom. Thus, reality will be less and less reflected in these spaces by different
cultural identities, once the assimilation and integration processes come into place.
Beside, the tendencies of actual economy to globalization will accelerate the
phenomenon by encouraging dispersion of traditional ethnic and religious
communities
13
.
Otherwise said, in the light of below mentioned arguments, we can drag the
conclusion that the ethnical differences among different non indigene groups, as are
those reflected by language, culture, customs and historical experience, will become
less significant, while religious distinctions will remain intact.

Is Gipsy (Romany) community from Romania a security threat?
As I stated in the introductory part of this essay I see this chapter like a case
study and my analysis will be done using a military tool that support military
decision making process and operational planning. Practically, the document is
straightforward and user friendly resting on three elements, facts, deduction and
conclusion (three column format). Afterwards I will develop shortly all the conclusions
trying to be focus on how the state of security is affected and which are the
consequences of that.
I rest my research on the facts illustrated in different websites and forums of
discussion regarding the last events happened in different European countries,
particularly where Romania has big communities, Italy, Spain and France. Also, I did
not disregard any other country where a significant event regarding Gipsy community
occurred. In addition, I want to mention from the beginning that the main objective of
my research was not to build a very strong statistical data but rather to extract the
main and most frequent ideas exposed in the forums that reflect in fact how the
different actions of this ethnic group are perceived by ordinary persons. Starting from
this point (personal perception) I tried to analyze and foreseen which can be the
consequences for all actors as gipsy community, state and majority population from
the mentioned countries.
According with the websites and studied forums, in the last period of time, the
main themes of the news were related with the hostile reaction against Romanian
citizens from Italy and newer from other European countries also. This reaction
without precedent against all Romanians settled abroad was stirred up by the

13
Robinson Vaughan, Boom and Gloom: The Success and Failure of South Asians in
Britain, in Colin Clarke, Ceri Peach and Steven Vertovec, South Asians Overseas: Migration and
Ethnicity (1990), Cambridge University Press, pp. 275-294.
THEOLOGIA PONTICA

173
abnormal behaviors, sometime even offending ones, of an ethnic minority of
Romanian citizens, namely Gipsy or Romany. From the beginning should be
mentioned that this ethnicity is not specific to Romania, it can be met in majority of the
European countries in different proportions. Thus, in the Euro Commissioner Vladimir
Spidlas answer to a letter addressed by Romanian member of Euro parliament
Ramona Manescu regarding the fact that European authorities do not know the exact
dimension of Gipsy minority, the estimated number of them in Europe is 3 4 millions
persons
14
. According with the estimation 2 millions gypsies are living in Romania,
800 000 in Bulgaria, 800 000 in Spain, 400 000 in France (nomads and gipsies), 140 000
in Italy, etc. Nevertheless, Romania has the biggest gipsy minority from Europe and
although the estimated number is 2 millions, the authorities do not know exactly due
to the fact that many of them are not registered. For example, according with the last
census (2002) in Romania are registered 535.250 Romanian citizens from gipsy ethnical
group. But, for instance in Sacele, a small town in Brasov county are registered 300
gipsies but in fact there are living 10 000
15
.
One very important thing should be mentioned here, the new name of this
ethnicity and all lexical confusions created by it with huge consequences towards
Romanians. The new name, romi (Roma/Romani/Romanies in English) is very
easily assimilated with the name of Romania (Romanian/Romanians in English)
spreading in this way a confusion which already has and sure will still create problems
abroad. The pronunciation is very slightly different and for a non native English
speaker, confusion is inevitable. Beside, when an Italian ordinary citizen read an article
in which the terms romeno and rom are intercalated is normal to fall into a
confusion which by time lead to a mental overlapping of this two names. Worst is that
once this overlapping is installed, it works two ways. Thus we hear on the stadiums
how the supporters of Italian teams scream gipsies, gipsies, with direct reference to
Romanians. The result on medium and long terms for Romanian population in relation
with other European peoples can be shocking and confusion may be total. But, let see
who this ethnicity is.
Gipsies are a migratory people. Their migration from India in Europe took
place between 9
th
and 14
th
centuries, in few waves. Once with their entrance in
Byzantine Empire, at mid 11
th
century, they got the ethnic name which is carried today
also, Gipsy. When they arrive on Greece territory, they took themselves the name of o
Greek religious sect called Athingainis or Atsinganos that means not touchable.
The first attestation of this migratory population in Byzantine Empire is in a
hagiographic Georgian text since 1088 and the document makes reference to
Adiscani a group of people well known for their bad witcheries and offending
behaviors. European history of gipsies starts at the beginning of 14
th
century, when
they penetrated Turkey, coming from Middle East. In 1415 1419 they can be met in all
Central Europe, from Hungary to Germany. Around 1422, a big number of gipsies go
down to Italy, at Rome. In the next decay they arrived in France, Spain, England and
Scandinavia. Here they take the name Egyptians (Gypsies), and soon this new name
was defined and it used until now.

14
http://www.emaramures.ro/stiri/16265/Statistici-Rromi-Bruxelles-Romania- tara-
europeana-cu-cei-mai-multi-tigani
15
Gruia Bumbu, president of National Agency for Romany (2008),
http://www.jurnalul.ro/stire-special/tigani-la-toata-romania-113616.html
THEOLOGIA PONTICA

174
Very interesting is that gypsies took always the name of other people or
ethnicities who allowed them to hide their ethnicity. Satra (Gipsy tent/camp/booth)
in Romanian language comes from the warrior group Kshatria to that they never
belong. Tigan in Romanian, Zigeneur in German and Zingaro in Italian comes
from Athinganoi, a Greek religious denomination which practiced sorcery to which
the gypsies never belong. Gypsy comes from Egyptian as they called themselves
600 hundred years ago for receiving money, houses and clothes for free, claiming help
as being Egyptian Christians in pilgrim.
Yansser as they are known in New York comes from Turkish janissary as
immigrant gypsy presents themselves when they arrived in United States around 1900.
In Germany they have two names, Zigeuner and Sinti. In France the name is Gitano. In
Spanish and English the name are Gitano and respective Gypsy. In Denmark, Sweden
and Finland the used name is Tattan (tatars).
As was presented in the comments above, the gypsies were spread around all
Europe coming from India through Middle East and do not have any connection with
Romanians much more than they have with, for instance, Hungarians, French or
Spanish. The earliest written information about this ethnic group regarding their
presence on Romanian territory comes from 1385. From the first attestation of their
presence in Wallachia and Moldova, gypsies have been slaves and they will remain
long time until the slavery was abolished in the mid of 19
th
century
16
. Their best period
of time in Romania was during the communist times when due to the Communist
Party demographical and social policies this ethnic group expanded all over the
country and many of them ware appointed in important social positions. All those
persons had a very important role in promoting this ethnicity not only in communist
regime but also in the next one.
After 1989 the gypsies general behavior was dramatically changed. In the
framework of economical liberalization, a significant part of them started different
businesses. Taking advantages from legislative chaos in the beginning of 90s and with
an obvious general disrespect for laws, those affaires brought for a part of the gypsies
important financial benefits. On this basis very strong clans were build that now, using
the poor layer of gypsies dominate the interlope world. As well, taking advantages
from the opening of the borders, a big part of gypsies immigrated into Spain, Italy and
France where now constitute important communities.
Concerning about their religion, near by many pagans practices, the Gypsies
adopt in general the religion of the majority of country population. Thus, in
accordance with predominant religion in Romania, majority of Gypsies are Orthodox.
In the last two decades were also many cases when Gypsies for having some material
advantages, have converted to different Neo Protestant denominations, although the
majority of those religious communities are not ethnic Gypsies but Romanians. In
Transylvania, particularly in the areas populated by ethnics Hungarians (East and
North of this historical province), Gypsies are Romano Catholics or Reformats
according with Hungarians denomination. As well, but not very often, in some villages
where existed or has existed a small Sachs or Swabian communities, some of Gypsies
are Lutherans. A big part of Gypsies who are living in Dobrogea (Southeastern part of

16
In December 1855 in Wallachia and February 1856 proclaimed the total abolition of
gypsy slavery in their territories; Nicolae Gheorghe, Romii: de la robi la cetateni (2009),
http://www.romanothan.ro/sclavia/ROMII-DE-LA-ROBI-LA-CET%C4%82%C5%A2ENI.html
THEOLOGIA PONTICA

175
Romania) are Muslims due to Turkish communities. So, as a fast conclusion we can say
that, according with their customs, they borrow not only the names of different ethnic
and/or native groups where they settle down but also their religion. This also can
create some challenges in all those communities because generally they are taking only
what is convenient for them from religious customs and refuse to adopt all those
values which are contradictory with their specific behaviors.
Changing the poorness from Romania with the ghettos from abroad, this
ethnic group are losing their identity cultural print, commits an important number of
offences that drag the attention on them and antipathy of the native population from
those countries.
Due to all those lexical confusion
17
between the new names of Gypsies,
Romany and Romania, Romanian, Romanians and because we have the biggest Gypsy
ethnic group in Europe from that a big part emigrated in all European countries with a
Romanian passport, is obvious that ordinary people can not do the difference. In this
way, with the large support of their behavior propagated largely by international Medias,
all attitudes of antipathy, rejection, blaming, nationalism, etc. are now directed to
Romanians not Romanies. These facts prone to become more and more frequent and
affected states by these immigrants are forced to come with extreme measures which,
unfortunately, affect not only the Gypsies but also Romanians who are working abroad.
Much more, such attitudes which are clear strong connected with the perception as a
threat of this ethnic group both by elites and ordinary people, affect the individual and
national security of Romanians and with some extension the international one.
All those filings are reflected on the discussion forums and constitute for me a
very useful pool of thoughts and perception about this ethnicity which are coming
from their individual perception. Rest on that I will try to drag some conclusion
regarding how these ideas and attitudes will influence the security environment.
Lets proceed, starting with the most relevant facts underlined by allover
Media, in internet.

FACTS (what
happened?)
DEDUCTIONS (so what?) CONCLUSIONS
In 1993 Council of
Europe voted for
changing the name of
this ethnic group from
Gypsy in Romany with
all their derivates
words.
Lexical confusions between the new
name of Gypsies and the historical
name of Romanian people.
Due to linguistically difficulties in
pronunciation, the Gypsy (Romany)
community becomes Romanian
community for many people.
Some televisions start to present
original territory of Gypsies as been
Romania (local television from
Spain).
Changing the name follow the same
historical pattern of Gypsy behavior.
Romanian authorities have not had
In the mind of ordinary
people, particularly abroad, is
no more distinction between
Gypsies and Romanian and
Romanian are assimilated
with former ones and all
offences done by this ethnic
minority are perceived as
being done by Romanians.

17
In 1993 Council of Europe voted for changing the name of this ethnic group from
Gypsy in Romany with all their derivates words. In that time Romania had only statute of
invited country.
THEOLOGIA PONTICA

176
FACTS (what
happened?)
DEDUCTIONS (so what?) CONCLUSIONS
a coherent position about this
changing.
Romanian salute with
stretched hand: Give to
me, too, presented by
humorist Jonatahan
Lambert at France 2
chanel (April 2010)
It was a public international offence
to one of the oldest Romanian
custom (shacking hand) which
means friendship, acceptance,
welcome, etc.
Steadfast reactions on behalf of
ordinary persons from Romania and
political elites also.
Strong accusation addressed to
Romanian authorities and political
elites who accepted the adoption of
such name for Gypsy.
That is image of Romania in
occident, a country corrupted, poor,
and full of gypsies and thieves.
Romanians have to take attitude
towards their co-nationals
(Romanian gypsies) and to make
them responsible for their actions.
Advanced some ideas of self
defense towards this image created
by gypsies about Romanians.
Nationalist attitude of
Romanians against gypsies
and French people.
Consequences of this joke
forced the French and
Romanian authorities to take
concrete actions (The protest
addressed by Romanian
Embassy at Paris to French
Channel France 2 and
Declaration of Protest of
Romanian Euro
Parliamentarians from
Democrat Social Party posted
on Corina Cretus blog).
This event could affect
political relation between
France and Romania.
Madonna booed at
Bucharest for Roma
spoke (August 2009)
All day long after Madonnas
concert in Bucharest the radio
stations in the U.S. have talked the
situation of Roma in Romania, the
lack of culture and civilization of the
Romans, the Romans brutally
known history.
Very adversary reaction towards
Madonna coming from young
people and those who had problems
with gypsies.
Madonna did not do the same
statements in Bulgaria.
A new bad image of Romania
in United States due to
gypsies.
New generation of Romanians
perceive this ethnicity as a
danger for their security.
She was also blamed due to
her Italian origin. (in the light
of friction between Romanians
and Italians happened in the
last years because of
Romanian gypsies behavior
there).
Romanians, a historical
tolerant people become very
intolerant with gypsies.
7 out of 10 Romanians
say that would not
accept a Roma in their
family (September
2009).
Statistic results come from a poll
performed by General Secretariat of
Government under one program
developed by SPER (Stop Prejudices
About Roma), published in a
government program to combat
discrimination of Roma.
Friday, September 11, is established
at the Ministry of Education
Ministerial Commission for Roma.
Even if the repulsive attitude
of Romanians towards this
ethnicity decreased with
28.3%, the intolerance is still
very high.
The Roma are seen as lazy,
law brokers, dirty and
conceive too many children.
Romanian authorities note
about the challenges of this
ethnicity and started different
THEOLOGIA PONTICA

177
FACTS (what
happened?)
DEDUCTIONS (so what?) CONCLUSIONS
social programs.
Civil society is involved also.
Roma organizations are
involved as well.
Portuguese Judge
withdraw: Not all
Roma are shifty (July
2008)
Wrong perception about this
ethnicity in Portugal, both by elites
and ordinary persons.
Lexical aggression is maintained.
Portuguese judge used the name
gypsy (cigana) but Romanian press
transformed it in Roma..
Critics addressed to Romanian
Media that are not using correct
name for this ethnic group and
contribute thus to the lexical
disorder.
Cenzure in written media.
The distinction between Roma
and Romanian is done by
educated people who are
reluctant to the changing of
the gypsies name.
Freedom of expression is
affected by censure.
Florin Cioaba
18
: In
Romania, there can be
no discrimination of
Roma
No discrimination problem in
Romania.
Romanians are discriminated in
Europe due to gypsies.
Romanian are discriminated in
Romania by the laws
concerning gypsies and their
so called integration: they are
not paying taxes, no exam for
different positions, no exams
for different schools, etc.

Bucharest promises
Roma expelled from
France will be
reintegrated
France applied sever measures
towards gypsies from Romania.
Are the human rights respected?
Roma problem is discussed ate the
highest level possible between
Romania and France.
The gypsies immigrated in
France made many troubles
and French authorities were
forced to put into force
extreme measures.
0 tolerance in France
towards all those who wants
to stay illegal in or those who
encourages the Romans to
remain there.
France government offered
300 EURO/adult and
100EURO7child to gypsies for
returning back in Romania
(8000 persons in 2009)
Search warrants in
Roma houses that sent
children to panhandle
(April 2010)
Romanian Mafia sent
Children are exploited and abused.
Criminal activities are increasing.
Switzerland is affected by criminal
activities perform by some gypsies
representatives.
Authorities are forced to
apply the force to stop
criminal activities done by a
part of this community.
No attitude on behalf of Roma

18
First Vice President of Global Organization of Roma and Roma Parliamentary
Assembly President.
THEOLOGIA PONTICA

178
FACTS (what
happened?)
DEDUCTIONS (so what?) CONCLUSIONS
children abroad for
panhandling. The
Television Suisse
Romande (TSR),
Switzerland has
released a report on
Roma children
originating from
Romania who claims
that they are formed
and exploited to steal
and beg in the big cities
of Europe (January
2010)
community.
The gypsies are not protecting
their children. They are only a
tool for their interest.
British press: Roma
underworld lords
make fortunes from
trafficking children in
Romania (September
2009)
Scotland Yard and Romanian police
are collaborating for dismantling the
criminal network which makes
around 100 000 pounds per year of
begging and stealing.
Xenophobe attitude and
feelings towards gypsies are
increasing in UK and Romania
as well.
The discussions on different
forums are very aggressive
against gypsies, asking radical
actions.
Roma's who occupied
the centre of Toulouse,
sent to Romania (June
2009).
Are the human rights respected?
Roma living illegally for months in
the market Legion d'Honneur in
Toulouse have reached the attention
of the media in May, when their
makeshift shelters were sprayed
with disinfectant by angry locals.
Illegal immigration is
impossible to be controlled in
Europe.
Weaknesses of authorities are
visible and forge people to
take measures by themselves.
Illegal immigration is now an
international threat to
security.
France can not manage this
ethnic group although was
one of the many Western
countries that blame Romania
that does not know how to
integrate them.
German press: Roma in
Berlin would be to pick
strawberries (June
2009)

Roma who came to Berlin and now
living in the home for asylum
Spandau district, would have to deal
with picking strawberries.
Social services in Berlin agreed that,
upon request, just give them help
Roma to return to their country but
not help to stay in Berlin.
Work or leave.
German society follows the
Saint Paul rules.

Departure bonus for
the Roma, the subject
of dispute in the Berlin
Parliament (June 2009)
Germany gives 250 EURO/adult
and 150Euro/child above age 14 for
returning back in their native
homes.

Germany runs out of solutions
for dealing with the gypsies.
THEOLOGIA PONTICA

179
FACTS (what
happened?)
DEDUCTIONS (so what?) CONCLUSIONS
Proposal was criticized in German
Parliament.
Spain: Hundreds of
Romanian Roma
children, forced to steal
or beg (April 2009)
Hundreds of Romanian Roma
children are exploited in Spain by
parents or relatives, being forced to
steal or beg.
According to the Spanish Penal
Code, the age at which a child may
be liable for his actions is 14 years,
so usually sent street children to
steal, especially in Madrid, in the
very centre, are between 10 and 14
years, RADOR forward.
Gypsies knows how to take
advantages from the
legislative gaps.
Children are abused by their
families.
Violent attacks against
Roma in Hungary
increase (February
2009).
Two weeks later,
Cozma Romanian
handball player who
played for the
Hungarian team
Vezprem, was stabbed
to death. The main
suspect arrested is a
gypsy.
Hungarian Guard, a paramilitary
organisation which belongs to the
right-wing party Jobbik have
organized in 2006, a march against
Roma ethnicity.
The crime rates in Hungary
conducted by gypsies increase and
become more violent.
Hungarians took extremely
violent actions against this
population and stopped to
wait for legal actions
performed by authorities.
Some irredentists ideas show
up in the forums.
Romanian Gypsies
have been migrating
from Italy to Spain
(October 2008).
Italian Interior Minister Roberto
Maroni assured in early October that
majority of Romanian Roma from
the country to have gone to Spain,
where Prime Minister
Zapateropolicy is more permissive.
The Police intensified patrols in the
area, because, although it is not a
large group, its members commit
theft and begging practice, reports
the Spanish daily ABC.
Gypsies are looking for
permissive and tolerant
countries for immigrating.
Renate Weber:
European Union does
not know what to do in
the Roma issue
(September 2008)
According to Euro Parliamentarian,
Renate Weber, the European
Commission will not do anything in
connection with Roma until the
December European Council will
draw a very clear task of the
European Commission.
Bureaucracy can kill people.
The international
organisations are blocked by
this new challenge regarding
Roma community.
Roma in Finland will
remain without
children, if their
families will continue
to send them to beg
(July 2008).
Finland takes measures against the
Roma children who beg out,
threatening to send mothers and
babies back to their country of origin
or to put children in state care. The
objective is to protect children,
Authorities do not have viable
solutions for Roma
community problems but are
forced by their population to
take strong and extreme
measures.
THEOLOGIA PONTICA

180
FACTS (what
happened?)
DEDUCTIONS (so what?) CONCLUSIONS
authorities say.
Human rights groups said the
decision applied at the end of 2007,
is one of Europe's toughest anti-
Roma measures and constitutes a
form of blackmail that divides
families rather than protect them.
Italian bishops
protesting against the
plan to fingerprint
Roma (June 2008)
It is inconceivable to be taken the
fingerprints of Roma children, given
that in recent months, there were
more about Italian juvenile gangs
wander the streets and parks of our
cities and leaving violent, not only
verbal , have denounced them.
The Catholic Church is aware
and involved in the actions
meant to repeal xenophobic
feelings.
MFA puts the Vatican
and the ROC hopes to
improve the situation
in Italy (May 2008)
Vatican and the Romanian Orthodox
Church in Italy can contribute to
gaining a constructive outcome
regarding the situation of
Romanians in Italy.
Regarding the Roma, Bishop Silouan
first Orthodox bishop of the Roman
diocese of Italy, warned: I know the
mentality of nomads; I'm not sure
that harsh measures, like expulsion,
are effective. It will return the next
day.
The Church as a last resort?

What can be the conclusions regarding the influence or better said the impact
of this ethnic group towards security. First of all, due to lexical aggression voted and
approved for being used by authorities from different levels, is very difficult to make
now a very clear distinction between the Roma ethnicity and Romanians. In the
framework of very bad propaganda done in media about the Roma crimes and lack of
weak responses from authorities, the attitude of the people from majority of European
countries towards Romanians was step by step from sympathy to a xenophobe one. As
a consequence, the violent actions against Romans and Romanians done by extremist
increase dramatically posing a danger on all Romanians, resident abroad or simple
tourists. Now, the difference is no more done, particularly in Italy, France and Spain.
By time, these attitudes and aggressive actions have reached such level that could not
be more neglected by national and regional organization. The nations, not the
countries are almost in war. Consequently, an entire bureaucratic process have been
started to contain both new threats for security: illegal immigration, extension of
organized crime, particularly that involving children, and legislative gaps which can
hamper rule of laws enforcement. Beside, because of later, even the authorities at the
international level (European Union) have run out of solutions applicable in these
situations and particularly towards this ethnic group. And as always over the time,
the last resort Church.
And that because it has a very important role in the future European
construction not only because of all those ethnic and/ or religious groups but also
THEOLOGIA PONTICA

181
because the Church is still considered as a pillar of society in that people show
confidence. Europe's future depends largely on how European Unions authorities and
national ones manage the cultural and religious challenges within the Europe and its
neighbouring regions. Much more, I believe that on hand solutions for overcoming any
of those challenges can be found out in understanding ethnical behaviours and
customs of each ethnic group, their history, actual content and future foreseen
developments. As well should be encouraged the ecumenical and intercultural dialog
that not mean ignoring or giving up their differences or values beliefs, but openness to
diversity, tolerance and cooperation. Identification of these solutions are even more
necessary because, in my view, the security forces are in a process of continuous
adaptation as far as their missions are taking place in an continuously increasing
sophisticated culturally, religious and ethnic environment. Conversely, current
developments of security environment require to strategic planners to envisage more
and more the influence of religious and ethnic factors both in terms of vulnerabilities,
risks, threats and dangers but also opportunities for successfully achievement of the
missions, performed in a very comprehensive manner sole able to create long term
stable environment. My conclusions are also supported by recent historical lesson
decades has shown that the religious and ethnical dimension influence individual
behaviour or human profile communities in varying degrees. In other words, feelings
that can express their perception and relationship with different threats can trigger
energy not always easy as a mediator in human relationships or policies.




REDISCOVERING THE PATRISTIC ORTHODOX SPIRITUALITY IN THE
OCCIDENTAL SPACE A CHANCE TO RECOVERING THE CHRISTIAN UNITY
OF EUROPE FROM THE FIRST MILLENIUM

By the Masters Degree Student Corneliu CHIVU
Faculty of Orthodox Theology
Ovidius University in Constana

REZUMAT: Renaterea, Umanismul i Iluminismul au fost ample micri culturale ce
s-au delimitat treptat de tradiia cretin occidental. Restaurarea tuturor valorilor (Nietzsche)
din secolul XIX i dezastrele din secolul XX (rzboaiele mondiale, dictaturile, uciderile n mas)
sunt rezultatul ducerii la limit a raionalismului occidental care a fcut din raiune argumentul
suprem i a sfrit n nihilism (filosofia nimicului).
Spiritualitatea patristic are sursele de autoritate n Evanghelie i se bazeaz pe ideea
efortului curirii luntrice, pentru ca omul ntreg s-i redobndeasc sntatea spiritual
pierdut prin cdere.
Redescoperirea gndirii patristice este ansa aflrii (nvierii) sufletului pentru civilizaia
Europei unite, care are un trup, dar nu are un suflet.

Introduction
The moral values are guiding lines for mans orientation in life, by bringing
about his objectives and giving them meaning. The societies from the Europes
Occident have undergone a dramatic change of values, which have not left untouched
the churches. Thus, there appears, also, behind the change in the orientation of values,
a plurality of life styles and of religious convictions. The religion seems to become a
value, together with other values into a general offer with which we help ourselves.
Thus, the Church risks becoming an executor of services which participates in the
beautifying of some instances of life. If its true that in the Occidental countries the
universal values are the typical ones, then the inter-religious dialogue becomes a sine qua
non condition in order for the unity of Europe to be not only a chimera. But there is, also,
another reason for the speeding up of this dialogue: in order for us to be able to make solid
affirmations on the importance of religion in this Europe of the East and of the West,
we have to find out much more about the different life styles, and should know better
the frame conditions for addressing these problems. At the same time, the countries
with different traditions and different life styles have a different religious context, also.
The ancient humanism, the modern era enlightenment, and not in the last run,
the Christianity in her Byzantine-Slavic-Orthodox, Latin-Catholic and Reformed
interpretations, was irrevocably impressed upon the spiritual and cultural profile of
Europe. If the common values do represent the basis of Europe, as it is explicitly
mentioned in the Treatise of the European Constitution, then the question about, to
what extent these Christian values have an obligatory character in this Constitution, is
legitimate. In accordance with the studies, only 50% of the European population
counts religion as being important. However, the values of religious past (tolerance,
family), are and still remain important today for the contemporary citizens.
A new challenge is represented by the frame conditions which are modified
for the ecumenical dialogue. Of course, at any time the extremely good ecumenical
THEOLOGIA PONTICA

183
climate is emphasized in the churches, and oftentimes it is said that there are many
more things which unite us than those which separate us. The Church responsibility in
Europe and for Europe is a common one. Wherefore, it would be well for us not to
treat the differences between us in such a way that others will rejoice in them.
A special challenge is addressed to the post-communist countries and aims at
the profound modifications which have taken place in these countries: the religious
currents such as the New Age, Pentecostals, Jehovahs witnesses, the Adventists of 7
th

day, etc. Some of them have succeeded in understanding and successfully taking
advantage of the so-called vacuum left by the communist ideology, and we have to
recognize that these currents offer some solutions that seem important for todays
citizens, especially those of a material nature. We cannot clearly say which ones are the
most affected categories; there have been, in the main, some groups integrated from
some social inferior strata, those who have belonged to some middle classes, or those
interested in new spiritual experiments. However, it may be realized that those who
belong to the consecrated churches are less exposed. But the consecrated religious
categories are oftentimes pushed to reactions leading to the prohibition of the sects,
and this in turn is leading to the decreasing of the ecumenical dialogue. Todays
Christians live in almost all the countries of the world in the pluralistic societies.
Pluralism defines their life day in and day out and forces them to look with different
eyes at those who belong to other religions and to create some new relations. In many
regions the religious extremist militancy can be noticed, and the search for identity, for
religious relation is involved in many international conflicts.
Wherefore, the religious dialogue is extremely necessary and we are glad to
know that there are organized gatherings with religious debates at a global level.

1. The Romanian Orthodox Church and Europe
In the greater part of her geographical dispersion, the Orthodox Church had to
bear the tribulation years of the communist totalitarianism. She is forced, also, to go
through this difficult state of transition which turns topsy-turvy the entire Eastern
society. The search for Orthodox unity nowadays has become an imperative, since the
European integration calls on us first of all to intensify the inter-Orthodox relations.
Even though we talk about the existence of the unity of faith, of cult and of discipline,
and the Orthodox world is united by a series of traditions, there persists, however,
numerous elements of misunderstanding which have divided the Orthodox world, by
threatening her unity, especially during the last years. The disintegration of the
communist political systems from the Orthodox East, as well as the radical social and
economic transformations, place Orthodoxy in the presence of some situations which
were un-experienced until now. There appear challenges which have to be rapidly
answered by the Orthodox Church without having had any preceding experiences in
this realm. The current political tensions do influence the ecclesiastical life, also, but by
her clergy, the Church is called to make her presence felt in the middle of dramatic
events, to defend her faithful and to strengthen their faith. Unfortunately, after so
many transitional years, the countries from the former communist camps, which are
Orthodox in their greater part, have not succeeded in clearly making more precise a
coherent political strategy which was supposed to draw the peoples in to clear
objectives, the implementation of which should be followed with perseverance.
THEOLOGIA PONTICA

184
The Orthodox peoples from the south-east of Europe were realizing, as far back as
the 19
th
century, that they belong to a distinct space, with specific problems, and that they
are bound, also, by a common past, by a common religious faith, the Orthodox one, and
that they follow, each one in its proper way the same destiny: the national affirmation. The
Orthodox Church has actively, if not most actively, participated in the accomplishment of
this destiny. If the end of the 19
th
century has brought to this geographic space some
national states and autocephalous Orthodox Churches, the 20
th
century has ended by
accentuating the call to Orthodox unity and inter-confessional dialogue.
1

A dangerous phenomenon with which the Eastern European space is
confronted, and thus, our Church, also, is the invasion of occult sects; they practice a
religious syncretism and an artificial religious unification in behalf of a new religion, the
religion of the future. Also, a European unity based just on economic laws and on
monetary unity risks to become a community of distrustfulness. The lack of knowledge
of the other one brings about fear of the unknown, of insecurity. First of all, it is
necessary for us to know each others cultures and traditions and to mutually pay
respect to them. In Europe, the cultures that are so diverse and so anchored in history
need to be manifested. The same thing is imperatively necessary for the possibility of
making manifest the religious faith. In the European space the talk is more and more
about multiculturalism and the respect for diversity. Without these two things, the
process of European integration is transformed into a globalizing one, a mixer of
cultures, of traditions, and of religious faiths. The Romanias integration requires the
preservation of her spiritual characteristic the confession of Orthodox faith.
Wherefore we can say that Europe needs the Romanian Orthodox Church. His
Beatitude Teoctist, the late Patriarch of Romanian Orthodox Church remarked: We
should not underestimate ourselves, in our steps; we should have the courage to find the place
which we fully deserve in the symphony of the peoples of a united Europe, since we have to offer
something of value to the other nations. We are a country which is in the greater part of
Orthodox faith, and here are found, also, believers belonging to some other faiths with whom we
lived together for more than one thousand years, sharing in each others preoccupations. We
could say that we are, from this point of view, the Europe in miniature.
2
It is of major
importance to display an intercultural and interreligious dialogue at the level of
European countries, a dialogue aiming at finding common points, a language
accessible to all, as well as the cultivation of the mutual trust.
The tolerance, the trust, and the respect are the premises for the building up of
a united and functional Europe. Romania brings to Europe an exceptional culture and
a distinct spirituality and, at the same time, a pacifist and tolerant spirit. As far back as
the first centuries the Church was the factor of unity and cohesion of the known world
at the time. She laid the foundations for the European communion, and some of the
saints of our Church have participated in the building up of this communion. St. John
Casian, John Maxentius, and Dionysius Exiguous, as spirits of the Christian conscience
and culture of the time, have been, through their service, artisans for a Europe united
around the same Gospel teaching and the same norms and traditions as far as the
organization of public and ecclesiastical life is concerned.

1
Pr. Cotan Claudiu, Ortodoxia i micrile de emancipare naional din sud-estul Europei n
secolul al XIX-lea, Ed. Bizantin, Bucureti, 2004, pp. 12-14.
2
Mesajul Prea Fericitului Printe Patriarh, la Forumul Naional Uniunea European 2007
(14 februarie 2003).
THEOLOGIA PONTICA

185
The European unity has existed and exists through the presence of the
preaching the Gospel of Christ in this geo-political space. Wherefore, it is absolutely
necessary, when people talk about the European unity to take into consideration her
spiritual unity, since Europe is characterized by Christianity. The building up of the
future Europe has begun from respecting the fundamental rights of man. These rights
have brought about the countries of the world to assert their adherence to the Universal
Declaration of Human Rights of November 10, 1948, and, more recently, to the
Amsterdam Treaty (October 2, 1997).
3
For the Christians, the European unity cannot be
conceived by adopting laws which contradict the principles of the Gospel and of
Christian moral. The human rights should be situated and asserted in the light of
biblical revelation. More than that, the Russian Orthodox Church asserts that the
human dignity goes beyond the provisions of human rights legislation, which needs,
therefore, to be re-evaluated based on the Gospel teaching.
If the European political unity becomes a reality, the Christian unity remains a
challenge for all of the European Churches. The ecumenical movement has clarified
some aspects and has installed a sincere dialogue, but it has not succeeded in making
some progress in the direction of a real drawing near. Even some stronger and stronger
voices show an outright opposition as against the attempts at knowing the more and more
profound diversity of present-day Christian life.
4
More than that, the Christianity has not
found its due place in the European Constitution. His Beatitude, the Patriarch Teoctist was
appealing to the Romanian Parliament in order for the adopted laws, and particularly, the
European Constitution to preserve the Christian essence.
5
It is necessary in this context a
renewal of the ecumenical movement which is to overcome the Christological pluralism
and to return to the experience of the first general assemblies of the World Council of
Churches. There was discussed and there is still discussion on the Christian unity, but
we have to ask: What kind of unity? The Roman-Catholic Church views the unity
being accomplished by reporting all Christians to a unique centre of ecclesial authority
and even by reducing this authority to a single individual. This form of authority explains,
also, the Catholic imperialism which was known by human history. The Protestant
churches and confessions suggest a unity in diversity, each church keeping her teaching,
her proper structure, but getting united through drawing near. For the Protestants, the
World Council of Churches represents a satisfactory model of unity. The Orthodox Church
does not conceive the unity without it being focused on Christ, the God-Man. All other
models are only models of weakening the faith in Christ. In the Orthodox Church we are
one in Christ, in God, as our very Savior says: As all be one, as You, Father, are in Me and I in
You, so they be one in Us (John 17, 21). Therefore, the work of the Church is Gods work
through men, since Jesus is present in every work of His Church. The movement for the
Christian unity must be first of all a confession of the same Truth. First, the ways
leading to re-discovering Christ must be searched, and then be reached the unity.
6
His

3
Pr. prof. dr. Nicolae Dur, Bisericile Europei i Uniunea European. Ecumenism,
reconciliere cretin i unitate european, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti,
2005, p. 775.
4
Ecumenismul: Concluziile conferinei inter-ortodoxe de la Tesalonic (20 -24 septembrie 2004).
5
Scrisoarea Prea Fericitului Printe Patriarh Teoctist, Patriarhul Bisericii Ortodoxe
Romne, ctre Valer Dorneanu, preedintele Camerei Deputailor, 19 februarie 2003.
6
Pr. Constantin Coman, Biblia n Biseric, eseuri pe teme biblice, Ed. Bizantin, Bucureti,
1997, pp. 64-70.
THEOLOGIA PONTICA

186
Holiness, Patriarch Batholomew pointed out in one of his talks: Into a Europe which is
looking today for the economical and political unity, but especially of the spiritual one, the
Orthodox Church has to play an important role for accomplishing this unity. Orthodoxy is a
constituent element of Europe seen as a whole.
7
The Christian dialogue must continue,
since Europe needs to re-discover her Christian roots in order for her not to wander in
the limited jugdments of human mind. The Orthodox Church could help the Western
Europe to rediscover the religious-cultural heritage of the undivided Church, where she will
rediscover a lot of what she has lost, that is, the most precious gifts.
8
As a matter of fact, by
the Amsterdam Treaty, Declaration nr. 11, there is the provision: The European Union
respects and is not detrimental to what, in accordance with national legislation, is defined as the
Statute of the Churches and of the religious groups and communities which are within the
frame of the member Churches. The European Union does not have an attitude which is
against Orthodoxy, and it does not sustain a conflict of civilizations as some political
scientists think.
9

Orthodoxy is part and parcel of the European space, and Romania must
capitalize this advantage in the process of integration. Our Church is a real support for
the Romanian state in its effort to adhere to the European Union. The Romanian
Orthodoxy confesses the Eastern faith into a Western language of origin which
constitutes a connection bridge between Orient and Occident.
10
Romanian spirituality
and culture contributes to the encountering of the two worlds and can share with the
Occident values that which have been forgotten or lost by it. It is not by chance that
there are some voices which ask for the Romanian Orthodox Church to have her
representatives at Bruxelles.
The Orthodox Church should not be afraid of the European integration, but to
look at this phenomenon as at any other political process. But she may be called much
more to accomplish her destiny, the work of salvation in the world. There are great
challenges which already confront our Church: the globalizing,
11
the secularization, the
estranging and the apathy of the modern man from the Gospel message. Many years
ago, an Orthodox theologian seemed to predict the present-day events:
Had Europe remained a Christian continent, she would have boasted herslef with
Christ and not with her culture; and the big peoples of Asia and Africa, even if un-baptized, but
proned to spirituality, would have understood and treasured this thing, since each one of these
peoples, also, boast with its faith, with its gods, with the books which are counted as holy by its
faith: one of them with the Koran, another one with the Vedas, and so on. Therefore they do not
boast with the work of their hands, with their culture, with what they count above themselves,
with what they consider to be perfect in the world. Only the Europes peoples do not boast
themselves either with Christ, or with Christs Gospel; they boast themselves with their
dangerous cars and their cheap products, that is, with their culture. The end-result of this

7
Elisabeth Behr Sigel, Eglise orthodoxe et construction europeene, n Constacts, nr. 190,
2000, pp. 107-109.
8
Bartolomeu, Patriarhul Ecumenic, Biserica Ortodox i Europa Contemporan, n
Almanah Bisericesc, Arhiepiscopia Bucuretilor, Bucureti, 2000, pp. 76-85.
9
See Samuel P. Huntington, Ciocnirea civilizaiilor i refacerea ordinii mondiale, trad. de
Radu Carp, Ed. Antet, Bucureti, 1997.
10
Pr. conf. dr. tefan Buchiu, Integrare i secularizare in Biserica n misiune. Patriarhia
Romn la ceas aniversar, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti, 2005, p. 834.
11
Diac. Ioan I. Ic, Jr. , Globalizarea. Mutaii i provocri, n Biserica n misiune. Patriarhia
Romn la ceas aniversar, Ed. Instutului Biblic i de Misiune al B.O.R., Bucureti, 2005, pp. 684-703.
THEOLOGIA PONTICA

187
European self-boasting with the famous culture is the hatred of all un-Christian nations against
Christ and against Christianity. In hating the European goods and European men, they have
hated, also, the European God. But, wow! Europe does not feel the pain of this reality. As a
matter of fact, she herself has first of all renounced her God.
12

The modern Europe is the result of moving away from Christianity. The
Church, the one which gave birth to Europe, no longer recognizes herself in it.
13

Wherefore, the European integration must have a spiritual dimension, also. The
Orthodox Church considers that the mans destiny is to transfigure the world, and not
to make the man into the prisoner of material values, and in this sense, the Orthodox
living is called on to work.
Our Church is invited to defend and to assert the idea of a Christian Europe,
especially because those who have made outstanding efforts towards the
concretization of the European unity have been politicians with a Christian-democratic
orientation. The Christian-democratic political leaders, such as Adenauer, J. Monet,
Spaak, with a prophetic vision on the Europes future, have contemplated the creation
of an economic community, the cultural dimension of which, and particularly the
spiritual-religious one, should be parts and parcels. Everything in todays Europe was
inspired by the Holy Scripture and by Christian living.
At the Snagov gathering together in 1995, where the representatives of
political parties and of some institutions of Romania have signed the Declaration of
Romanias adhering to the European structures, there was remarked the fact that, in
order for the European unity to be accomplished, the spiritual dimension should be
granted the utmost importance. The process of European unification can be fully
realized only when are created conditions to succeed in the spiritual enrichment, also.
The contribution of Romania will increase the value of European spiritual and cultural
treasure. In the perspective of adherence, the organizing of common actions and
activities with the other cults from Romania, for a better understanding of each ones
specific traits, is considered welcome.
14
Our Church must pay attention to the fact that
some states which are members of the European Union, not only that they are not
secular, but they assert their affiliation to the faith in God even in the text of their
Constitutions. Also, by their own legislation, they provide the existence of religious
education in their state institutions. To us, the Greeces example, the 1975 Constitution
of which was redacted and voted: In the name of the consubstantial and indivisible Holy
Trinity, is edifying; it is the only Constitition of a state member of the European Union
which invokes God in Trinity, and which represents in detail the relations of the
Church with the State. We remark, also, the fact that, the constitutions of some other
Catholic or Protestant states make direct referrence to the dominant religion. It is
absolutely necessary for our state to make more precise by a law its relation with the
Orthodox Church and with the other cults, law which should become functional before

12
See Arhim. Iustin Popovici, Biserica Ortodox i ecumenismul, trad. Adrian Tnsescu,
Bucureti, 2002.
13
Pr. prof. dr. Dumitru Popescu, Pr. prof. dr. Ioan Ic, Biserica Ortodox Romn i
integrarea european, in Biserica n misiune. Patriarhia Romn la ceas aniversar, Ed. Instutului Biblic
i de Misiune al B.O.R., Bucureti, 2005, p. 766.
14
See Declaraia cultelor privind integrarea Romniei n Uniunea European, in B.O.R.., nr. 4-
6/2000, pp. 121.
THEOLOGIA PONTICA

188
the year 2011. Thus, the statute and the position embraced by our Church while
entering the European Community will be better clarified.
In the year 2000 came into force the Charter of fundamental rights of the European
Union which was adopted at Nice and included in the Constitution of European Union
accepted in the year 2004. By this Constitution, the religious rights and liberties that
offer the legal frame for religious manifestations are guaranteed.
Through the European integration, our Church must pass through her own
filter the European norms to which she has to render the Christian valence.
15
Our
Church, by the confessed faith a priceless treasure of human living will enrich the
treasury of the European spirituality.

2. The Patristic Age
The Church is truly Apostolic. But the Church is Patristic also. She is
intrinsically the Church of the Fathers. These two traits can not be separated. Yet,
only by being Patristic the Church is truly Apostolic. The testimony of the Fathers
is much more than a simple historical aspect, a voice of the past. Let us quote a
troparion from the Three Holy Hierarchs service: With the word of knowledge you
drew up the dogmas, which before the masterly done words, have been set in order by
the fishermen, who were knowledgeable by the power of the Spirit. Since it was due in
order for our true faith to be made out. We may say, that there are two stages in the
preaching of the true faith. Our true faith had to be made out. There was an inner
impulse, in this transition, an inside logic, an internal necessity. Indeed, the teaching of
the Fathers and the Churchs dogmas are the same plain message which was
transmitted and hoarded up once for all by the Apostles. But now, it is, as it were,
properly and fully articulated. The Apostolic preaching is not only preserved, it is,
also, kept alive and well by the Church. In this way, the teaching of the Fathers is a
permanent category of the Christian living, a measure, and a constant and ultimate
criterion of the true faith. The Fathers are not only witnesses of the ancient faith, testes
antiquitatis (the confirmers of its antiquity); they are, rather, the confessors of true faith,
testes veritatis. The thinking of the Fathers is an inherent reference term in the Orthodox
Theology, not inferior to the word of the Holy Scripture, and certainly, never separated
from this. As it was said very well, The Catholic Church of all ages is not only the
daughter of the Church of the Fathers, she is and remains the Church of the Fathers.

3. The Existential Character of Patristic Theology
The main distinctive trait of Patristic Theology was its existential character.
The Fathers theologized, as St. Gregory the Theolgian put it, in the manner of the
Apostles, not in the one of Aristotle. Their theology was a message to be continued.
Their last reference goes on to be the vision of faith, the spiritual knowledge and
experience. If it is separated from the life in Christ, the Theology transmits no
conviction, and if it is separated from the life of faith, the Theology may degenerate
into a void dialectics, without any spiritual fruit. The Patristic Theology was
existentially rooted in the decisive engagement of faith. It was not a self-clarifying
discipline, which could have been arguingly introduced, such is the case with the
Aristotelian philosophy, without any previous spiritual engagement. During the

15
Pr. prof. dr. Nicolae V. Dur, Drepturile i libertile fundamentale ale omului i protecia
lor juridic. Dreptul la religie i libertate religioas, in Ortodoxia, nr. 3-4, Bucureti, 2005, p. 54.
THEOLOGIA PONTICA

189
period of controversies and never-ending theological debates, the Cappadocian
Fathers have openly protested against the use of the dialectics, of the Aristotelian
silogisms, and have taken pains to orient the Theology back to the vision of faith. The
Patristic Theology may only be preached or announced preached from the pulpit,
proclaimed, also, in the words of prayers or in the holy rites, or truly made manifest in the
integral making of the Christian life. This kind of Theology can never be separated from
the prayer life and from the practicing of virtue. The perfect end of chastity is cause for
theology, as was put by St. John Climacus, (The Ladder of Paradise, the 30th rung).
The Theology is never a self-clarifying discipline. She appeals ceaselessly to
the seeing through faith. We announce you what we have seen and heard. Without
this announcing, the theological formulas are lacking the content and with no fruit.
For the same reason, these formulas can never be considered in the abstract, that is
outside the integral context of faith. To select private affirmations of the Fathers, and to
detach them from the complete perspective in which they have been expressed, is
misleading to error, as much as it is misleading to error to handle biblical quotations
detached from the context of the Holy Scripture. It is a risky habit to quote the
Fathers, that is, their isolated expressions and phrases, outside their concrete context,
the only one in which the quotations have their proper and full sense, and where they
are truly alive. To follow the Fathers, does not simply mean to quote them. To be a
follower of the Fathers means to acquire their mind.

4. The Sense of the Patristic Age
The phrase Fathers of the Church is usually limited to the teachers of the
Early Church. It is usually assumed, also, that their authority depends on their
oldness, on their closeness as compared to the Early Church, to the starting Age
of the Church. This idea had already to be challenged by Blessed Jeronimus. Indeed,
there has not taken place any decreasing of the authority, neither a subtraction, as far
as the immediate character of competence and spiritual knowledge throughout the
Christian history is concerned. Anyhow, in fact this idea of decreasing has strongly
influenced the modern theological way of thinking. In reality, it is presumed much too
often, consciously or not, that the Early Church was, so to speak, closer to the spring of
truth. As an acquiescence of our own failure, and of our lack of becoming adequate, as
an act of humble self-criticism, such an asumption is sound and helpful. But it is risky
to make out of it the ground or the starting point of the Theology of Ecclesiatical
History, or even of our ecclesiastical Theology. Indeed, the Apostolic Epoch must
keep its unique position. But it was only a beginning. The idea that the Epoch of the
Fathers is already closed is largely spread and, consequently, it is looked at as an
ancient writing, which is old-fashioned in a certain sense and archaic. The limit of
the Patristic Epoch is variously defined. As a general rule, St. John of Damascus is
considered as the last Father in the East, and St. Gregory the Dialogist or Isidor of
Sevilla as the last Father in the West. This division into periods was recently
challenged, and rightfully so. For instance, could not St. Teodor the Studite, at least, be
included among the Fathers? Mabillon has suggested that Bernard of Clairvaux,
Doctor mellifluous, would be the last of the Fathers, and with certainty he is not
inferior to those who have preceded him.
16
In fact, the matter is much more than a

16
Mabillon, Bernardi Opera. Praefatio generalis, nr. 23 (Migne, PL, CLXXXII, c. 26).
THEOLOGIA PONTICA

190
division into periods problem. From the Wests point of view, the Epoch of the
Fathers was succeeded, and really replaced, by the the Epoch of Scholastics which
has constituted an essential step ahead. All at once with the ascension of Scholasticism,
the Patristic Theology has fallen into desuetude, in fact it became a past epoch, a
kind of archaic prelude. This point of view, legitimate in the West, was, unfortunately,
also, accepted blindly and without a critical sense, by many from the East. Adequately,
the alternatives must be looked at. It must either be regretted the backward character
of the East, which has never developed its own Scholasticism, or a withdrawal into an
Early epoch is required, into a manner more or less archeological, and the practicing of
what was recently described in a spiritual way as a theology of repetition. In fact, the last
one in nothing else but a private form of imitative Scholasticism.
The theological importance of the Seventh Ecumenical Council is dangerously
obscured, and it remains to us to wonder: Why must the Feast of Orthodoxy be
connected to the remembering of the Churchs victory against the iconaclasts? Were it
only a ritualistic controversy? We oftentimes forget that the famous formula
Consensus quinquesaecularis (the consensus of the first five centuries), that is, in fact, to
Chalcedon, was a Protestant formula, which mirrored a private Protestant theologiy
of history. It was a restrictive formula, no matter how comprehensive it seemed to be
to those who wanted to retire themselves in the Apostolic Epoch. The problem is,
anyway, that the present-day Eastern formula of the Seven Ecumenical Synods is
much better if some tend, as usually is the case, to restrict or limit the spiritual
authority of the Church to the first eight centuries, as if the Golden Age of
Christianity has already passed, and we are finding ourselves in the Iron Age,
somewhere much lower on the scale of spiritual power and authority. Our theological
thinking was dangerously influenced by the model of decay adopted after Reformation
in thw West in the interpretation of Christian History. The fullness of Church was then
interpreted into a static manner, and the attitude as comapared to the Oldness was
adequately distorted and misinterpreted. In the last run, it does not matter too much if
we restrict the authority of the Church to one century or to five, or to eight centuries.
There should be no restrictions.

5. The Heritage of Byzantine Theology
For the time being, we are ready, much more than we have been ready a few
decades ago, to admit the perenial authority of the Fathers, especially all at once
with the revival of the Patristic studies in the West. But we still have the tendency to
limit the recognizing horizon, and obviously, the Byzantine theologians are not
quickly counted among the Fathers. We are prone to discriminate into a rather rigid
way between Patristics into a more or less narrow way and the Byzantine
studies. We are still prone to look the Byzantine studies as an inferior continuation
of the Patristic Epoch. We still have some doubts as to its normative relevance for the
theological thinking. Now, the Byzantine Theology has meant much more than a
repetition of the Patristic Theology, and what was novel in it is not qualitatively
inferior to the Old Christian Period. The Byzantine Theology has constituted an
organic continuation of the Patristic Age. Was there any interruption? Was the ethos of
the Eastern Orthodox Church ever changed, at any moment or historic date, so much
that the subsequent historic development were of an inferior importance and
authority, if not, somewhat even without any significance? This acceptance seems to be
THEOLOGIA PONTICA

191
tacitly involved in the restrictive sending to the Seven Ecumenical Synods. Then, St.
Symeon the New Theologian and St. Gregory Palamas are simply left outside, and the
great Hesychast Synod of the 14th century is overlooked and forgotten. What are their
places and authority in the Church?
In fact, now, St. Symeon the New Theologian and St. Gregory are still the
masters and inspirers of all those who, in the Ortodox Church, strive to attain to the
consummation and live a prayerful and contemplative life, either in the monastic
communities which have survived or in the loneliness of the desert, or even in the
world. These faithful men do not know anything about an alleged interruption
between Patristics and Byzantine studies. The Philokalia, this extraordinary
encyclopedia of Eastern piety, which includes writings of manay centuries, becomes
nowadays, more and more the guidance and instruction handbook for all those who
strive for practicing Orthodoxy under our contemporary circumstances. The authority
of the Philokalias compiler, St. Nicodemus the Aghiorite, was recently recognized and
increased by his official canonization within the frame of the Church. In this respect,
we feel obliged to say: The Fathers Epoch is still continued in the True-worshiping
Church. Should not this be continued, also, in our preoccupation and study, in our
research and theological instruction? Should we not recover the thinking of the
Fathers both in our theological thinking and in our theological learning? To truly
recuperate it: not only as an archaic modality and manner, and neither as a simple
venerable relic, but as an existential attitude, as a spiritual orientation. Only in this way
can our theology be re-instated in the fullness of our Christian existence. It is not
enough to preserve a Byzantine Liturgy as we do, to restore the Byzantine
iconography and music, as we are not capable to do consistently from the bottom of
our hearts, or to practice a few kinds of Byzantine prayers. It is necessary to go to the
very roots of this traditional piety and to recuperate the patristic mind.
Thus, we will risk to find ourselves divided inward as happens in reality
with many of us between the forms of traditional piety and a very untraditional kind
of theological thinking. It is a real danger. As worshippers we still find ourselves in the
bosom of Tradition of the Fathers. Should we not perhaps stay, consciously and openly,
in the same tradition with the theologians, as witnesses and teachers of Orthodoxy?
Can we possibly preserve our own integrity in any other way, whatsoever?

6. For a Europe without Limits
The duty of the Christians is the one of communicating a renewing breath to
the European building up in the perspective of divino-humanity. The Christianitys
societies have oftentimes thought about God as being against the man, against his
liberty, and the secularized modernization has thought the man as being against God,
against his spiritual profoundness. There comes the time of divino-humanity, when
God reveals Himself in man, and the man reveals himself in God. This divino-
humanity can give sense to the explorations of humanism, when the psychology of the
depths and the physical movement have a premonition of the spiritual; it may give,
also, sense to the explorations of the Oriental mystics when, while in contact with the
Occident, they will feel obliged to take into consideration the cosmic and historic
evolution and of the reality of the other.
In the secularized society of contemporary Europe we must introduce three
fundamental attitudes: the repentance, especially after so many wars and persecutions
THEOLOGIA PONTICA

192
among nations; self-limitation, to share what we have with the poor countries of the
planet; and finally, the respect to the earth its spiritualization.
The implacable development of unemployment asks of us a firm criticism of
the economics autonomy, of our permanent and exclusive resort to its criteria. We are
caught in the trap of tyrannical necessity to endlessly increase the production, hence to
unceasingly create new needs. We perfect the production means, and at the same time
diminish the share of human work, while, in parallel, the needs are constrained to
amplify and multiply. The economy functions, while it no longer takes into
consideration the human being. Thus both the unemployment and the exclusion grow.
Therefore, we must now favor the creativity and personal sympathy in the
human relations within the society. Even beyond the politicians responsibility, the
Christians must bring about a revolution of sensibility and of the life style. A
revolution which should allow by free and good will the sacrifice of the frenzy of
consumerism, of the productivitys exigencies, in order for us to find again the life
communion in the communion of persons.
Max Weber, Werner Sombart, R. H. Tawney, have pointed out that a certain
Christian theology, tied in its entirety to a certain vision on the world, voicing it, and
maybe, arousing it, has generated the present-day conceptions on labor and economy.
Maybe, a profound theological examination, connected to the encounter with the
Christian East, can possibly give them a new sense.

Conclusions
We live confused times, in which the values ladder was capsized, and the men
tend to remain without reference points; a world of modernism and of technology
evolving alertly, characterized by technical progress and spiritual regress. Wherefore,
the man is moving away from God and from attaining to the goal of his life. The man
has the liberty from God, but the liberty must be understood as an emancipation from
sin, an independence as against what is evil and enslaves. First, we must live in
communion with God, and then with those who surround us. The men have always
wished to discover the mystery of this world, to explain and to comprehend the sense
of existence, and to know to superior governing forms, by reason. For the Patristic
thinking, the reason has only an ultimate value, being one of the soulss aptitudes
which cannot be abusively used, and used against the man when it is not enlightened
by faith. The Patristic spirituality has its authority sources in the Gospel, and is
founded on the idea of the mans effort for the inward cleaning, in order for the whole
man to re-acquire his spiritual health which was lost by the Fall.
The Patristic mind is a theocentric one, which has Christ as the centre of
preoccupations, and tends to the unity with Him with all its powers. The Fathers say
that at a certain stage of the spiritual ascent, the mind starts to be strongly attracted by
God, what represents a radical change of attitude in comparision with the usual man,
who is characterized by his flight from God.
The modern contemporary civilization represents an organized form of this
flight from God. The preoccupation with the material aspects of life is taken to the
extreme point. The rediscovery of Patristic thinking is the chance to finding the soul for
the civilization of a united Europe.





CHURCH'S MISSION IN A SECULAR EUROPE

Masters Degree Student Doru Emanuel PANTAZI
Faculty of Orthodox Theology
Ovidius University in Constana

REZUMAT: Globalizarea i secularizarea, dou concepte folosite tot mai des ncepnd
cu anii 1990, particularizeaz, favoriznd individualismul i pluralismul, care se exprim att
printr-o multitudine de credine i denominaiuni, dar i printr-o pluralitate a posibilitilor de
angajament religios n lume. La Adunarea Consiliului Mondial al Bisericilor de la Harare (1998)
globalizarea, n aceast ipostaz ambivalent, care universalizeaz i particularizeaz n acelai
timp, a fost recunoscut ca o realitate ineluctabil a vieii, o provocare pentru a gsi noi ci de
implicare a Bisericii n societate. n acest context, misiunea Bisericii se arat a fi cu att mai
necesar, cu ct pierderea identitii de cretin devine din ce n ce mai accentuat. Fr a-i
pstra aceast identitate nu exist unitate i societate.
Cuvinte cheie: misiunea bisericii, secularizare, globalizare, apostolat social, misiune i
prozelitism.

In its various forms of manifestation, Christian life represents a reflection of
the inter-Trinitarian relations. The motivation of any of Gods action towards man,
perceived either generic or as a historical fact, is the love, trough which the Holy
Trinity, this image that stands at the origins of the creation of the human being,
becomes a model for the earthly life.
Mission (mitto, ere; missus) is a tangible form of the Holy Trinitys love
towards man, most efficiently actualised by Jesus Christ and left as legacy to His
Church, for the salvation of man. God as Trinity reveals Himself in order to have a free
and direct relationship with man, He sends His Son on earth to bring him back to the
sources of communion and gives His descendants the mission: Love one another as I
have loved you (John 13, 34; 15, 17) and Go into all the world and preach the good
news to all creation. Whoever believes and is baptised will be saved, but whoever does
not believe will be condemned (Mark 16, 15-16). From this perspective, the
missionary is someone who loves his fellow and wants to lead him to the road towards
salvation.
Mission, or the sending of apostles in the world, evokes the dynamic character
of the Church which is not a static organism, reflecting just one historical stage, but a
living one which adapts itself to life conditions, permanently serving Christ and
having as objective the teaching of the truth that leads to salvation, that is, the Holy
Spirit- the luminary of our souls.
As theological grounds for mission we can say that there are a series of
theological arguments regarding Christian mission, which can be described trough
three essential aspects: the Fathers sending of the Son and the Holy Spirit in the world,
Christs sending of the Apostles to preach, and the Church, which, trough invested
men, will carry on the mission until the end of times.



THEOLOGIA PONTICA

194

Churchs Mission in the World

Mission is the heart of the Church.
If there is no mission, there is no Church.

Churchs mission in the world is the same with Christs work. Both Christ and
the Church reveal Gods truth to the world. This truth represents life itself as well as
power. The Church, as bearer of power and life, has to fulfil a dynamic and renewing
mission. It is, metaphorically speaking, the little dough that raises the bread. The
Church, by experiencing and having to deal with this worlds problems, has a decisive
contribution to fighting against them on a large scale. Likewise, Christians must not
isolate themselves from others or from this world, but to bear witness to Gods love
everywhere. Nevertheless, they mustnt conform to this world, because, in this case,
they lose their identity and abandon their mission.
The Church, in the spirit of Christian love and philanthropy, can revive our
rationally organised society, which often remains insensitive towards human
sufferance. Of course, philanthropy or love is, first of all, a theological concept. God is
the one who loves man and man becomes himself a loving being by imitating Gods
love for man. A particular form of philanthropy, which, in Christianity has a
theological dimension, is hospitality. In the time of the ancient Greeks, hospitality was
considered to be something sacred. In The New Testament, Christ Himself, Who comes
as a stranger in the world, seeks to be welcomed by people and acknowledges the
hospitality shown to any stranger as a virtue of a true Christian. This is why,
Christians shouldnt be merely hospitable, but they should welcome anyone who is in
need for shelter. Nonetheless, nowadays, hospitality tends to be forgotten and is
perceived more as a romantic tradition or as an obligation. However, monasteries have
kept their hospitality throughout time considering it a fundamental Christian virtue.
Mission represents an essential function of the Church and missionary activity
can be considered the prime indication of its inner dynamism. The lack of this activity
is the testimony of the lack of its inner dynamism, while its existence proves its
religious vitality. Finally, we must notice that Churchs mission is not realised only by
the missionary activity itself but by the whole presence of the Church. When the
Church practices what it preaches, when it cultivates love and unity, it bears witness to
Christianity.
The exercise of the missionary activity has to deal with serious problems either
concerning the preaching of the Gospel, or the manner in which the world perceives it.
In what the first problem is concerned, one solution would be the existence of true,
unselfish love and consequently, the absence of any hidden goals and opportunism.
For fighting against the second problem, it is necessary to make a research on the data
of the region in which the missionary activity is taking place and to keep the truth
preached by the Gospel above any political or social ideology. This is extremely
difficult in the regions where there is a strong ethnic consciousness and where, under
the false pretence of evangelisation, ethnic and social interests are being implemented.
Still, the main problem of the missionary is brought about by the lack of Christian
unity. Unity was damaged by the schism. The level of this problem had increased even
more in the West due to the Reformation and the events that followed. So, nowadays,
THEOLOGIA PONTICA

195
the Christian world is divided. On the one hand, the Roman Catholic Church keeps its
unity by accepting the pope as the supreme leader. In this context, the Churchs unity
is horizontal, having its centre in Rome. On the other hand, Protestantism claims that
the Church must be in a continuous process of reformation: Ecclesia semper
reformanda. According to this opinion, unless the Church is in a continuous state of
reformation, it cannot keep its identity. No seen Church can be identical to the unseen
Church of Christ. The truth of Christs Church is revealed more or less to every seen
Church.
The Orthodox Church keeps the tradition of the one, holy, universal, and
apostolic Church. It is the Church which follows the tradition, but tradition is not
necessarily synonym with preservation, on the contrary, tradition means movement
and life while preservation means stagnation and immobility. When the Church is not
free, it is only natural for it to want to preserve a certain state of things. But
conservatism has little in common with the true spirit of Orthodoxy and cannot be
considered its ideal because it can lead to rigidity and atrophy.
So, clearly, besides the adaptation and the right path towards the true faith,
there is also, within the clerical life, a wrong path which leads to the alteration of the
true content of faith. This wrong view on faith has produced the division of the
Christian world- a phenomenon which can be considered the most tragic event that
occurred in Christianity in the last millennium. That is why, there is a vivid and fully
justified preoccupation of the whole Christian and orthodox world concerning the
reunification of all Christians. However, this problem is often wrongly approached
and associated with factors and goals that have nothing in common with the spirit and
the mission of the Church.

1. The Time of the Churchs Mission
When leaving the Liturgy, we enter time as we know it, and so, time is the
prime object of our faith and Christian acts, for it is truly the image of our
fundamental reality, the optimism and in the same time the pessimism of our lives, an
image of life itself as well as of death. On one hand, time allows us to experience life as
a multitude of possibilities, as growth and fulfilment, as means to reaching the future.
On the other hand, the whole future seems to be dissolving in death and destruction.
Time is considered to be the only reality of our lives and, still, curiously, it is a non-
existent reality as it constantly decomposes life into two elements: a past which can
never be reached again and a future which leads us towards an imminent death.
Every generation, all the philosophers were always aware of the paradox of
time. All the philosophies, all the religions are, ultimately, nothing else than an attempt
to solving the problem of time. We must say that what the Church has to offer is not
the solution of a philosophic dilemma, but a gift. This gift can become a solution
only if it is accepted and embraced with the same serenity and joy with which it was
given to us.
In order to better understand this gift that we received from God, we must know that
Christ, through his sufferance, crucifixion and resurrection He redeemed the world,
He gave time a meaning. In this way, time has become extremely valuable as it
represents the element within which we can now work for our salvation.
Unfortunately, many people do not know how to live their lives with reference
to time and so, for many, this earthly life becomes more important than the eternal life
THEOLOGIA PONTICA

196
that exists beyond death. This is why, the more we live, the more we feel that we are
constrained by the ineluctable passing of time. We feel unsatisfied with our lives and
want more time. We want to make more time for ourselves because the world we
live in simply does not have time. Nevertheless, is it not obvious that the more we
come up with ways to save time, the less time we have? Nowadays, everything is
done in a hurry that leaves no place for any joy; a type of hurry which is only rarely
interrupted by brief moments of relaxation. But the horror of this strange vacuum, that
lies behind the demonic-like word- relaxation, is so big that it determines people to
take pills to resist it or to buy expensive books on how to handle time- this nowhere
land of modern life. The solution for escaping this tumultuous world is not relaxation
but understanding the truth and the true meaning of our existence in this temporal
world.
Because it is difficult for the human mind to understand what it does not see,
and what is not within the limits of time, it needs a stimulus with the help of which it
can cross this bridge of understanding. Although there are numerous cults and
organisations which generously offer a whole range of practices trough which man is
helped to reach immortality, none of them had any result because the only one that can
broaden our horizon is the Holy Spirit. This is in fact the starting point of Churchs
mission, which, through the enlightenment of the Holy Spirit, teaches the ones that
believe in Christ that the time of our salvation is now, in this life: You are going to have
the light just a little while longer. Walk while you have the light, before darkness overtakes you.
The man who walks in the dark does not know where he is going. Put your trust in the light
while you have it, so that you may become sons of light.(John 12:35, 36).

2. The Orthodox Church and the Challenges of the Contemporary Society
Beginning with the 1990s, the concept of globalisation has been used to
describe a complex, socio-economic and cultural process which has as main
characteristics the global diffusion of the democratic practices and institutions, the
popularization of economic, financial and technological models and the weakening of
the sovereignty of the national state.
On one hand, globalisation universalizes, in its attempt to unify the human
societies, attempt which leads to losing national identities through which a people or a
certain community defines itself. Therefore, there exists the danger of homogenizing,
of creating a global cultural such as consumerism which becomes the measure of
everything in a society emptied of any meaning.
On the other hand, globalization particularizes, by favouring individualism
and pluralism- elements which are expressed through a multitude of beliefs and
denominations, but also through a multitude of possibilities of religious commitment
in the world.
We must say that one of the multiple aspects of globalisation is the high
interest on human rights, and consequently, on the right of expressing freely ones
religion and the freedom of changing ones religion. This state of things raises the
problem of the legitimate right of religious minorities to express their points of view
and this can easily lead to tensions between these minorities and an established
majority which will reject their proselytism and will try to limit it. So, pluralism is an
enormous challenge and cannot be reduced merely to adopting a tolerant attitude but
it requires an active attempt to understand the others.
THEOLOGIA PONTICA

197
Tolerance is usually expressed from a powerful position and it is not capable
to create a climate of understanding and trust. We cannot ignore the fact that many
times, the division that exists among Christians has contributed to discrimination,
racial and ethnic hatred and that some have used Christian faith as a pretext for
condemning the others. Globalisation represents a great challenge for us, as Romanian
Christian orthodox people because it leads to an anthropological reduction, in which
human beings are perceived as individuals and not as people who interact and are in a
relation of communion, as competitive people and not cooperative, as consumers and
materialistic people and not religious, eschatological beings.
These dynamic realities have to determine a new theological approach of a
complex and ever-changing context so that the Orthodox Church will continue to be
everything for everyone: To the weak I became weak, to win the weak. I have
become all things to all men so that by all possible means I might save some. (I
Corinthians IX, 22), that is, to have a responsible and pragmatic perspective.
Orthodoxy must be not just defended but also witnessed and we witness orthodoxy by
means of a message that is adapted, in matter of language, ways of approach and even
content to the post-modern context.

3. The Exigencies of the Church in a Secular World
Orthodoxy has seen mission from a well established ecclesiastic perspective.
Of course, the purpose of preaching the Gospel is personal conversion by faithfully
accepting the word of God, which is the seed of a new life (Matthew 13, 1-30). The
Gospel is addressed to everyone; it has a value and a purpose that are universal. The
good news, the word of Christ is not addressed only to a certain group, a certain
people or nation, or to a certain age segment but it belongs to everyone. This is one of
the fundamental ideas of the New Pledge, which the Church had to defend from its
very beginning. The missionary sending or the missionary calling of the Church has
deep roots in the universality of salvation in and through Christ.
This new dimension of the Church or better yet, simply the dimension of it
opposes any tendency of domination as well as any indifferent introversion towards
this worlds problems, tendencies which, in the past, have damaged the authenticity
and the evangelic character not only of singular Christians but that of Christianity in
general and of a great part of theology. This is the reason why in our defence of the
Christian principles, we must emphasize the necessity of the Christians and the
Church to leave behind the old tendencies towards conquest, domination, or
indifferent introversion. In todays world, the Church will renounce to any intention of
clerical domination, not because it is forced to do so but because it has to realise the
true nature of its work in the world. The church has to serve man out of love and for
no other hidden interest.
Since its beginnings, the Church was engaged in feeding its own people by
organizing inner, liturgical, and social life of the Christian community but was also
engaged in preaching the Gospel to the outsiders. So, the Church is seen not only as a
Eucharistic community formed of the already redeemed people of God who gather to
commemorate Gods actions in the history of salvation, living a new life in the light of
the Holy Spirit, but also as a missionary apostolic community, which has the
consciousness of its special duty.

THEOLOGIA PONTICA

198

4. Socially Serving Man, Society and the World- Purpose of the Churchs Mission
Nowadays, socially serving man, society and the world is one of the main
purposes of the Churchs mission along with the Preaching of the Word of God, the
Communion and the salvation of man through Christs sacrifice.
Socially serving man, society and the world is closely connected to the other
two purposes of the Churchs mission, which are also acts of serving, more exactly,
serving the Word of God and serving man in order to make it possible for him to gain
salvation. Both have their origins in the serving of Christ himself, because He is a
model of servitude for every man.
Serving, as concept and activity, involves a voluntary commitment, and this
commitment is a direct consequence of the ontological fact of pre-existence. No human
being exists alone or for him/her self because at the beginning of time, God created
man and woman and they live together as two, as plurality. They are connected with
each other by the unity of the human being itself, owned and expressed by each in a
certain, distinctive manner. I exist for others and through others. The other is my aim
as well as my cause; better yet, the others, because no one exists only through one man
and for one man. Of course, for Christians, the others do not represent the ultimate
cause or aim but a transitional cause and aim; more precisely, the main instrumental
cause and transitional aim because for the Christians, God is the ultimate cause and the
highest aim.
Socially serving man, society, and the world is, as it has been demonstrated,
one of the main purposes of the Churchs mission. The accomplishment of this purpose
leads to moral and spiritual renewal of man and of society but this can only be done in
the spirit of Christ and within the Church.
So, social serving, the improvement of interpersonal relationships, and
consequently, the moral and spiritual renewal have as starting point the figure of
Christ and they ultimately all lead us towards Christ and towards the Church, through
the work of the Holy Spirit for gaining the kingdom that awaits in Heaven. Churchs
serving of man, society and the world has its roots in the sacrifice of our Saviour, Jesus
Christ.

Churchs Social Serving

For who is greater, the one who is at the table or the
one who serves?
Is it not the one who is at the table? But I am among
you as one who serves. (Luke 22:27)

1. The Solidarity of the Church With the World
The world is the whole creation that God loved so much that He sent His Son
(John 3, 16-17), Who sends his Apostles and, through them He sends the Church itself
into the world (Matthew 28, 19-20; Mark 16, 15-16). Between the Church and the world,
according to P. Evdokimov, there is no ontological dualism, just like there is no such
dualism between the sacred and the profane. The dualism between these elements is
only an ethical one. Because, according to the orthodox teachings, the Church and the
world, interact with each other and influence one another.
THEOLOGIA PONTICA

199
The Church, in reference to the world, involves a permanent relationship with
Christ, the Creator and the Saviour of the world as well as Creator of the Church, for
the salvation of all people but also for the consecration of the world and of the whole
creation especially if we take into consideration the words of Saint Maxim the
Confessor that everything will be demanded from us after the Sacrifice and the
resurrection of Christ.
From an orthodox perspective, redemption itself has a cosmic dimension. This is the
reason for which, the Holy Fathers have constantly fought against the Gnostic who
despised the world and the earthly life. Paul Evdokimov says that God is not Totally
separated from the world but He is Immanuel- God with us.
The Orthodox Church, though involved in the social life of its believers, has
never had a specific social doctrine. The doctrine that preaches total separation of the
Church from the world, as well as the theory of the two kingdoms-theory that has
never been accepted by the Orthodox Church, and also the system of the Constantine
era, or other types of relations with the world, represent real possibilities, but in the
same time, relative ones according to the orthodox teachings, for the relation of the
Church and the world.
The mission of the Church of Christ is not that which involves dictating its
socio-politic standards which would be applicable everywhere and which would
create a single form of civilization, culture or technique, but that which serves people
due to an enormous love and piety: The Orthodox Church has an open position
regarding social, cultural, economical and technical mutations and is always ready to
adapt to the new developments and to any situation of the modern world, without
renouncing in any way the truth of faith or the message that was given to it by Christ,
through the Holy Apostles (Matthew 28, 18-20; Mark 16, 15-16) with regard to the
salvation of those who believe in Christ and are the disciples of the Church.
The realist attitude that the Church must have in every historic moment of the
complex evolution of the society, towards the world, the concrete society and towards
people is highly related to the missionary activity. To all, the Church serves with its
undifferentiated and concretely manifested servitude.

2. Churchs Serving and Pro-Existence
The Church is present in the world through its serving work. Mission itself
means serving. Because the Church was sent into the world, not to triumphantly
dominate it but to serve it and preserve it, as the world is the place of mans historical
becoming and of his salvation. The whole creation is involved in the human being as
well as in its salvation. The Church serves man, society and the whole world, as a
result of its enormous love and sacrifice, by being everything for everyone and by
solving the concrete problems of the contemporary world. This is truly the main
dimension of the Church, a general definition of its main purpose. The same way the
angel brings the good news, the Church has as main purpose the sacred serving. Not
only serving as in performing sacramental acts but serving man and humanity as a
whole just like God, its creator, served it.
When talking about the Churchs serving of the world, first of all, we
understand the necessity of a local and universal serving because there are general
threats that cannot be overcame only by individual acts but by common actions of all
people and of all institutions. For example, safeguarding peace against a nuclear war
THEOLOGIA PONTICA

200
requires the trenchant action of the entire humanity and also the involving of the
Church or, more exactly, Churchs serving of the humanity.
The most appropriate example of living and acting in the spirit of pro-
existence is, for the Church, as well as for the Christians, our Lord, Jesus Christ, as He
is the Word of God, Who descended at the level of a spreader of the human word in
order to raise people to the high level of the dialogue with God and, consequently, at
the level of Gods highness and grace, so that people can acknowledge all of Gods
knowledge and understanding. He who is the image of the absolute and the absolute
Himself, has established a relation of reciprocity with us, people, waiting for our
feedback, by making His salvation of men possible only if we consent to it.
He took after the model of human pro-existence, and made Himself human
for us men and for our salvation. Then, He sanctified Himself, as man, that we too
may be truly sanctified (John 17, 19). Also, He gave His one and only Son (John 3,
16), so that people may have life, and have it to the full. (John 10, 10) This is why,
whoever believes in Him shall not perish but have eternal life. (John 3, 16)
Pro-existence is at the origin of the correlation and interdependency between
serving God and serving people. And these two types of serving have as source
Christs serving itself. Our Saviour in His hypostasis of true God and true man
represents a model of servant of God and people as well as a source of power for this
servitude. By making Himself Man, Gods Son made Himself a servant for the Father
as well as for the people.
In this way, He showed us a different type of mans grandness; that is, he gave an
example to those who claim that they have to be served and considers it to be
unworthy for him to serve. Not so with you. Instead, whoever wants to become great
among you must be your servant, and whoever wants to be first must be your slave
just as the Son of Man did not come to be served, but to serve, and to give his life as a
ransom for many. (Matthew 20, 26, 28)
Often, we distinguish between two separate acts of serving- serving God and
serving man; the first is a vertical type of serving while the second one is horizontal.
Nevertheless, the two types of serving are highly connected. The Son of God
incarnates so that the will of the Father will be done. but by incarnating Himself, He
does His Fathers will, because through this, He saves all men.
Looking at the world that was waiting His work of salvation, our Saviour told
His Apostles: My nourishment comes from doing the will of God, Who sent Me, and
from finishing His work (John 4, 34). Accepting to die by crucifixion, He does the will
of the Father; and by His death on the Cross, He saves the world. Through this, He
does His Fathers work but in the same time He serves the world by saving it and by
making possible for every man to gain salvation.
Christianity is opened to the world and is involved in the socio-
communitarian realities of the human being, because the salvation of the believer can
only be done with the help of our fellows (Matthew 25, 40, 45) who represent the
society itself. This is the reason why, the social mission of the Church has to
emphasizes the interpersonal relationships between the members of the society, so that
it promotes the respect towards man and the solicitude towards a fellow as
expressions of humanity. Only from this perspective of interpersonal relationships,
which have their ultimate Christian grounds in the Holy Trinity, can we reach a
civilized and humane behaviour in the society.
THEOLOGIA PONTICA

201
By emphasizing the interpersonal relationships in the society, the Church, in
its social mission can contribute to the overcoming of the dilemma between
individualism and collectivism that dominates the mentality of the contemporary man
and which represents an attempt to kill the humanity that a real Christian must have.
Only through serving and pro-existence can the Church and its members overcome the
evil of individualism and collectivism, by promoting the communion, which assures us
of the proper conditions for a normal way of living and for salvation itself.

3. Social Apostolate
By social apostolate we understand the preoccupation of the Church for its
members social lives, the preoccupation for the general progress of the human society
in which the Church carries on its work. Although the essential mission of the Church
is the salvation of its members, the Church has always been preoccupied also with the
problems of the earthly life of its believers, because a Christians road to salvation and
his growth in perfection is accomplished through his concrete acts towards people. In
other words, social apostolate is an actualisation of the message of the Gospel, in the
sphere of pastoral and moral life.
Since its beginnings, the Church has correlated its work with the life and the
work of the entire humanity. Nowadays, due to the dynamic of the world outside it,
the Church has to update the social dimension of its work.
Only by serving men can we serve God. And Churchs serving of the world
and of society is backed up by the work of the Holy Spirit itself who accomplishes
everything within the Church and helps the Church in its communion with Christ, its
leader and in its communion with the society.
Christian serving has two main concrete forms which are interconnected: an
individual form and a collective one. Individual serving has in its centre, first of all, the
charity of the Christian towards his fellows, and second of all, his creative, personal
contribution to the enhancement of the amount of the spiritual and material goods of
the community. Any personal contribution to the common good is a form of
philanthropy.
Due to the limited area of individual serving, the Church has to organise and
support the collective actions of the community. Through the collective forms of
serving, the Church is present in the society, wherever there is a need for help. This
type of collective serving is even more effective nowadays, when the problems of the
contemporary world such as: moral contemporary deviations as well as their therapy,
the worrying degree of violence and organised crime, poverty and malnutrition, etc.
become the problems of the entire society.
Christian serving of life and the whole world, in its both individual and
collective aspects, is ultimately, a theology of the fellow, which is more and more
necessary nowadays for the edification of the trust among people. God Who created
everything and everyone, takes care of everything. Still, He wants us to take care of
His children too, to take care of each other. He wants us to collaborate with Him by
taking care of ourselves and of our fellows, by actively participating to our
development.
The entire struggle to achieve perfection is a work of our collaboration with
God (I, the Corinthians 3, 8-9). What Gods wants is for us to permanently enhance our
love for each other. In this way, we accomplish Gods will. But this would not be
THEOLOGIA PONTICA

202
possible without our efforts of serving each other, without living in reciprocity. For
God gave us hands to help the others and not to trick them (Saint John Chrysostom-
the Golden Mouthed)
Churchs Christian serving represents the substance of social apostolate and is
necessary today more than ever before, because the Holy Spirits work in the Church
and in the world gives birth to both Christian serving and spirituality, that is to say,
the life of Christ in the community of the Church, in the life and being of the believers.
Christian serving takes its power from the peoples commitment towards his fellows
and society and the commitment towards God.
And Christian serving which helps shaping the spiritual and the social dimension of
our fellows and ourselves, is crystallized in socio-moral virtues which all culminate in
love; and this is a necessary step which our being has to go through before reaching
illumination and then the mystical communion with God.
Orthodoxy keeps the balance between the two elements of the Christian
apostolate: serving and spirituality, and these two elements are the two
correspondents of the two essential components of the human being and of the human
life. The social mission of the Church has to emphasize the interpersonal relationships
among the members of the society, in order to promote the respect towards the human
being or the solicitude towards the fellows as expression of humanity. In this way, the
Church will overcome the dilemma between individualism and collectivism which
dominates the mentality of the contemporary man, by progressing and promoting in
the society the spirit of communion and commitment of the members of society.
Communion itself means progressing in spirituality.

4. The Laity and the Mission
Commonly, the term Church is used to define the institution that gathers
together a thesaurus of historic, religious, and cultural elements, a well established set
of dogmatic teachings an assembly of religious rituals, accordingly with the doctrine
and a church hierarchy that has an apostolic continuity, invested through the power of
ordination. In practice, there is little said about the laity in serving of the word.
The Church is the getting together of the believers and in order to maintain
its first rank in the social activity, it has to use every elements of social life, especially
its members; among these, the apostolate of the lay people, which offers a higher
degree of credibility to the Gospel. Mission is not done only by the priest but by a
system, a type of machinery that has to change peoples lives and not to win
proselytes to attend the Church for the Sunday mass, because this means that the
mission becomes, in fact, proselytism.
The centre of the mission is the Holy Eucharist, as it spiritually feeds the priest
and also the believers. This is why, the Christian that listens to the Holy Liturgy and
receives the Holy Eucharist becomes a missionary of Christ and has to be aware of this
thing because by learning the word of God, he transmits it further and so, he does a lay
apostolate, and his soul becomes the face of Christ. The mission of the laity inside a
parish consists of the spiritual quality of it, of the way in which people respond to the
high expectations of our Saviour. The quality of the priests mission is related to the
quality of the parish in its whole and not only to the quality of those who are close to
the Church.
THEOLOGIA PONTICA

203
The mission of the priest takes place in the well delimited space of the parish
as current activity, but it can extend to any situation. This is why the Metropolitan
Emilianos Timiadis considers that mission is a complex process that has three
directions of manifestation:
1. Towards the inside, when the priest is the supporter of the clerical life and
leads the Christians to eternal life. He is there to answer any question about salvation
and parish life to every practising Christian. The priest also celebrates on the occasion
of every holiday but if the celebration would be just a simple commemoration of an
historical event, it would not be a mystical, missionary celebration but a protestant
way of commemoration. The Ascension, the Transfiguration, and the Resurrection of
Jesus Christ are generic holidays but have a certain particularity as they are applicable
to the personal life and to the soul of the members of the parish.
2. Towards the outside, when the mission is addressed to those in the parish
who are indifferent and when the mission of the parish is in relation with other
parishes. A missionary priest will always have missionary Christians and a missionary
parish becomes a model for other parishes, for other priests and Christians.
3. Towards itself, through the care that the priest must have for his own
clerical development. To this we may add his continuous preparation for every
moment in which he speaks in the name of the Church. Being a priest is something
permanent and a priest always represents Christ. We are the leaders but also the
servants. We tell people what to do only if we know that what we are saying is useful
to them.

5. Mission and Proselytism
Proselytism has certain characteristics that distinguish it from the concept of
mission, although the sects that practice proselytism unfairly call their activities,
missionary work; they do not spread the truth but an alternative truth, a spare truth,
just like the devil offered Adam and Eve an alternative truth by telling them: No, you
will not die but you will know good and evil, and you will be just like God. (Genesis,
3, 1-4) Proselytism has as prime characteristic the arguing of something which exists,
including terminology. At the level of international mission, there are three terms that
are strongly contested:
Canonical territory- a term evoked by the historic Churches and understood
as geographic, national, or local space that enters under the jurisdiction of a certain
Church. For the itinerant preachers, it is more like a problem economy, where
everyone sells what he wants, and leaving the client to decide upon what he prefers.
Religious freedom, used also by the historic Churches which claim its
contravention by the fake preachers who, in the name of the same freedom
aggressively insist on the right to preach anywhere and any time someone wants it,
using the concept of human rights which, they claim, are violated when someone
obstructs the preaching.
Proselytism- understood as the unfair method of convincing a member of a
Church that has a majority, to become a member of a different religious denomination.
The preachers consider their proselyte activity to be missionary and they claim the
respect that any missionary activity has.
There are some characteristics that help distinguish true mission from the
expansionist proselytism:
THEOLOGIA PONTICA

204
Mission respects the freedom and the right of every man to manifest his own
religious beliefs through learning, practising and praying. It proposes a higher level of
spiritual life to which anyone can adhere freely, without any attempt on personal life,
without any constraint or manipulation. Proselytism uses methods of attracting
members of other religious communities with the known aim of adhering to the new
denomination. The persons own beliefs are not only ignored but they are denigrated
and falsified; Mission promotes harmony, inner change, and religious tolerance while
proselytism promotes hatred towards the former faith and its disciples, disunion (of the
family, group), fundamentalism and intolerance;
Mission offers man a way of Christian living in the spirit of Christ, while
proselytism imposes a set of internal rules which the adept has to obey,
unconditionally; Mission offers the human being the space that he/she needs in order
to develop spiritual preoccupations while proselytism manipulates the conscience of
the individual;
Mission unifies people while proselytism isolates them; Mission uses the good
word and faith to transmit the truth while proselytism uses denigration, exploits the
weaknesses of the community of the potential converted person, it uses moral
constraint and psychological pressure, political, social and especially economic power
in exchange to the conversion of the person;
Mission is accomplished by the internal transformation of the person and by his/her
orientation towards the eternal values, while proselytism is accomplished when it has
won a great number of members.

Conclusions: Churchs Mission Today
Nowadays, we can take into discussion the Mission of the Church only in the
context of the ecumenical dialogue whether we talk about a parish, an eparchy, or the
Church. The ecumenism of the mission is a great opportunity as it reiterates the
beginnings of the Christian Church, called by the Priest Ioan Bria, the ecumenical
Church, or the Church of the ecumenical synods, when mission was not done
through isolation and self-sufficient triumph but through an open dialogue with
mentalities, religions and cultures following the example of the Saint Apostles.
In Western Europe, there already exists a so-called post-Christian era or a
re-evangelisation of Europe. This means that the Churchs mission has to handle a
context in which man refuses God, unlike in the apostolic period when the main
problem was that of choosing God over other pagan gods. This is why, mission is
much more complex nowadays, because it is addressed now to a self-sufficient and
indifferent being and not to a religious person. Moreover, the various types of
religiosity lead to confusion and division: God is not accepted for Who He is but is
built by man, following the clich of the most convenient way of life.
Locally, the opening towards Europe has three aspects that must be taken into
consideration because of their consequences and of their challenges to the mission:
Various challenges that come from the existence of different imported
denominations, with studied methods, previously applied, in a difficult context: the
lack in the servants preparation and the lack of the means to respond, whether they
are psychological, economical, etc.;
THEOLOGIA PONTICA

205
The modern orthodox Christian is not the one in the classic religious writings,
but a man who can travel without restrictions, in the European space, can work in the
heterodox environment, has spiritual needs that our Church cannot satisfy.
Scientific progress transforms modern Christians into people times have
changed, the Churchs mission is now more important than ever as it is challenged by
the new context to which it has to pertinently and punctually respond. We know that
Christ leads the Church towards the supreme truth but also that its servants must
understand its meaning and its mission, to serve it so that it accomplishes its
eschatological vocation of properly transmitting the Truth.
So, the man, instead of serving counter serves. The man becomes the centre of
unity in the detriment of God. The falling is counter serving. All the energies of the
soul serve against nature. Man is dysfunctional. According to father Gheorghios
Kapsanis, abbot of the Holy Monastery of Saint Gregory in the Holy Mountain of
Athos, the fallen man has a memory of the old serving that existed in Heaven and this
is why, his religiosity is imperfect. Moreover, the man suffers from a serious illness,
and so, he cannot serve properly any more. We need a serious healing intervention so
that the powers of men are healed and he starts serving properly.
This was achieved through the incarnation of Christ. By incarnating and
becoming human He took upon Him all the energies of the body and those of the soul
and healed them because, according to the teachings of John Damaskinus, what we
do not take upon us, cannot be healed. Christ Himself becomes a bishop and in the
same time He sacrifices Himself. He offers and is offered and receives sacrifice.
Because You are the one Who brings and You bring Yourself, the one Who receives
and the one Who shares, our Lord, Jesus Christ.
The whole world becomes a liturgy for the man. The man starts now to be a
true servant within the Church. He gets away from counter serving and enters serving,
of course, if he himself wants this and fights for it with the help of Gods grace. In this
way, the man is called to serve.
How will this happen?
a) He is asked to go to church, that is, to live within the Church, which is the
unification of the sky with the earth, and to participate to the Holy Liturgy, which
takes place in the Church. We are not asked to simply attend the Liturgy but to
participate, especially to the godly Eucharistic.
Unfortunately, nowadays, most people are non-liturgical. They do not fell the
need to go to the church and serve. For the contemporary people, who are tired
because of the social activities they perform, and are preoccupied with the material
aspects of life, the Sundays Holy Liturgy is just a habit that must vanish, because it
doesnt offer anything to people.
b) The Christian is asked to properly and truly serve even when he goes to
church and attends the Liturgy. Holy Liturgy is not just a mere task but it represents
the offering of our entire lives to God. The Holy Liturgy reveals us the real figure of
Christ, the figure of Christ, Who sacrificed Himself for us. Christ emptied Himself and
took the appearance of the servant. We are called to achieve this figure of servant that
Christ took for Himself. The piety, the goodness, the peace, the sacrifice and the
commitment are the things that must be achieved and assimilated by us all.
THEOLOGIA PONTICA

206
c) The Christian is asked to serve his whole life, even after the Holy Liturgy; to
really and properly serve in daily problems of this life. We, Christians, do not live in
one way inside the church and differently outside it.
We must properly serve in our behaviour towards others. He, who in his inner
world is a servant, is also a true servant in the outside too, towards the people around
him. He who has a certain balance in his soul, he also has a balance in his social life.
The ones who serve do not keep anything for themselves, out of egoism. They give
everything so they can receive everything. They die in order to live. And they give all
in Christs name and for Christ (Archim. Gheorghios Kapsanis).
We need to learn how to really serve and we must not counter serve. We need
to escape from counter serving and live the real serving. Those who serve are the real
people. Because serving properly, is the true serving and appropriate dedication is the
true dedication.





THE ROMANIAN ORTHODOX CHRISTIANITY
IN A PLURALIST WORLD

Elena TBU
University of Bucharest
Department - UNESCO Chair on the Study of Intercultural
and Interreligious Exchanges
Master Program - Intercultural Communication

Motto: Behold, how good and pleasant it is when brothers dwell in unity!
It is like the precious oil upon the head, running down upon the beard, upon
the beard of Aaron, running down on the collar of his robes!
It is like the dew of Hermon, which falls on the mountains of Zion!
For there the Lord has commanded the blessing, life for evermore.
(Psalm 133)

In a world governed by secularization and globalization, where the idea of
God's death is spreading, Romanian Orthodox Christianity has the duty to keep the
faith instituted on the Romanian territory by Saint Andrew the Apostle, and confessed,
even at the cost of their life, by Christians who later became saints and martyrs. The
goal of my essay in not only to underline the identity and continuity of the Romanian
Orthodoxy, even in these cloudy times, but also to show its openness to peace, its
tolerance towards religious confessions. That is because, there is an acute need for
understanding between people on different levels, including the religious one, in a
world where we seem to understand each other on technological and industrial level,
while on spiritual level the distinction in thoughts, attitudes and values assumed by
people of different cultures and religions grows deeper and deeper.
I was born a Christian, an Orthodox-Christian. One might say that being
Romanian is actually being a Christian, and our history has proven that in many
circumstances. Thus, Christianity defines the Romanian people. I think it is a gift of
God and of my ancestors who have kept their faith for more than two millennia. Our
parents, and especially our grandparents have lived by the idea that you are born to
give, to devote yourself, as you are not born to bear rights, but duties. This mentality roots
itself from the joy of existence, from the gratitude of being alive and from their dignity.
Romanian and Christian-orthodox dignity was kept through by memory. This
dignity is inherited from our ancestors, the Dacians the most righteous and the
bravest of the Thracians -, highly appraised by the enlightened spirits of Antiquity,
both Roman and Greek. Socrates was surprised to find out that is not enough to be
Mens sana in corpore sano, but above that: Only those who have a healthy soul, can have a
healthy body. The geographer Pomponiu Mella wrote about these beautiful forebears: ad
mortem paratissimi always ready to die. To those people who used to weep the birth of
an infant and laugh at someones death, eternity was priceless. The Dacian laughter,
which prevailed over death, was a celebration of redemption. Maybe this laughter in
front of death assured the permanence of this land. And the Roman geographer adds:
apetitus mortis to relish dying for their creeds, to defeat death through death itself, or
THEOLOGIA PONTICA

208
Trampling down death by death. Jesus Christ came later to the Romanian people,
prepared by its ancestors, through Andrew the Apostle, its first evangelizer. A holy
trinity was the manger bearing the creation of the Romanian people: The new faith
came with the dawn of a new language and a new nation.
1

A new nation who welcomed the Gospel, assimilated it, defended it against
repeated attacks and now considers it an undivided part of its cultural heritage. A
culture inherited from Ancient Rome, which has been patiently built up in the
tradition of holiness beginning in the countless cells of monks and nuns who devoted
their time to singing Gods praises and, like Moses, to raising their arms in prayer so
that the peaceful battle of faith might prevail for the benefit of the people of this land.
2

Romanian history has experienced the oppression of an ideology that wanted
to eradicate the faith from the soul of its people. But the gates of the hell did not
prevail against the Church. It is He, the Restorer of man, who sustained us in
distress and who now allow us to sing the song of regained freedom.
Historical accounts of the Romanian peoples resistance are remarkable,
revealing a profound country. Their memory touches your heart deeply, even if you
have not personally experienced them, exactly like the photo of grand-grand-fathers;
you havent met them, but you see there some quality traits, you see how they face
eternity through the photo. There is something that cannot be taken away. This feature
is available anywhere, anytime, in every land. The Chinese is proud to be Chinese and
I am proud because I am Romanian. You know what happens? It is not the case of two
egos crossing each other, but of two dignities which acknowledge one another.
The Christian dignity is the dignity of Gods image in people. The Christian
endures the distress that affects only him, but when the image of God within his soul is
afflicted, he fights back, even at the price of martyrdom.
The most orthodox verse that was ever written by our national poet, Mihail
Eminescu in his poem Ode (in ancient meter): Hardly had I thought I should learn to perish,
has characterized all Christian martyrs confined within Romanian prisons. For the
Christian attitude is not only an attitude towards
life, is also an attitude while facing death. They have
learned to die!
A saint is a man in the universe, who makes
his soul and body a step for Gods descending, to
bring us forgiveness and relief. As Gods descending
steps, they are the bearers of God, and a country
that has many saints, consequently has many steps
for God to come down and comfort it. The martyr
has no other way; he rejoices for his destiny. He is
not holding on to this life, as he believes in the
afterlife, in Heaven.
Romania suffered the bloodiest and longest
anti-Communist resistance. 19 centers of resistance
activated in Romania, and some of them have
fought until the early 60s. Aiud, Sighet, Piteti,

1
Dan Puric, Cine suntem, Bucureti, 2009, pp. 87-88.
2
Apostolic Visit of John Paul II to Romania, 7-9 May 1999, The address of John Paul II,
LObsservatore Romano.

Elizabeta Rizea
THEOLOGIA PONTICA

209
Gherla, Trgu are cemeteries of Romanian dignity.
Unwittingly and without realizing it, the
communist regime did, in many cases, in its
terrifying prisons, strong men from the weak ones
and saints from the sinners. They were scattered
throughout the country, totaling thousands of
fighters from different social classes, from the former
Romanian army officers to priests, intellectuals,
workers and peasants, to name just a few. Elizabeta
Rizea can be considered a martyr of the communist
prisons; her sufferings during tortures represent a
confession of the most vivid love for liberty and thus
for Christ. As well as father Nicolae Steinhardt -
another martyr of the communist heel camp, who
was converted from Judaism to Christianity in prison
-said: To be a Christian doesnt mean to embrace the
religion of Christ, but it means to become Christ's brother.
Within Piteti prison, she was scalped, chained,
beaten with shovel, burned, left in the cold - as it is
recounted in the Synaxaria about the passions of
martyrs of the early centuries of the Christianity -
eventually she was sentenced to death, but afterwards
the sentence was changed to life imprisonment.
None of the tortures of the Communist Inquisition
regime has remained unknown to her. And still, she
managed to survive, and she told her story after
Ceauescus fall: These wretched communists came to
power and they took everything from us: the hair on our
scalps, our lands, the cart.... There was only one thing
they could not take our soul!
3

The atheist communist machine has managed
to wrest the faith from many poor souls. However,
despite the suffering there were people who have
not lost faith, hope and love.
They have found Gods help in extreme circumstances in which their physical
existence was hanging by a thread of hair; they felt within the thick walls of prisons
the freedom that can bring Gods love. Amongst the brave witnesses of faith one can
mention: Father Constantin Voicescu, Father Calciu Dumitreasa, Father Arsenie Boca,
Father Ilie Lctuu, Valeriu Gafencu, Traian Popescu etc. They have endured years of
humiliation, physical abuse and, on top of that, their souls were tortured. They were
deprived of air, forced to endure suffocating heat and total lack of hygiene. They lived
through perquisitions, they had to stand bare naked in the cold, they carried heavy
chains on their legs and hands, and faced starvation. Father Voicescu remembers with
bitterness: All of us used to break a slice of bread on a cloth and collect all the crumbs and fed

3
http://www.ziarullumina.ro/articole;1212;0;11761;0;(Elisabeta-Rizea-Un-singur-lucru-
nu-ne-au-putut-lua-sufletul!.html


Rev. Father
Nicolae Steinhardt


Rev. Father
Constantin Voicescu

THEOLOGIA PONTICA

210
them to the ones in pain or If we found a bone when we were given soup we would such on it,
each in our turn.
4

However, what has not yet become known
by all is the fact that in the Romanian Gulag
Archipelago there was an island of absolute horror,
such as existed nowhere else in the entire
geography of the communist penitentiary system:
Piteti Prison. Aleksandr Solzhenitsyn, the 1970
Nobel Prize laureate for literature, refers to the
Piteti experiment as the most terrible act of barbarism
in the contemporary world. Historian Franois Furet,
member of the French Academy, regards the Piteti
phenomenon as one of the most terrible experiments in
dehumanization that our epoch has known. Between
1949 and 1951, the destruction of societys elite was
almost complete: intellectuals, diplomats, priests,
officers, magistrates, policemen, and politicians of
the bourgeois-landowner regime were in prison;
the most industrious peasants had been deported to
forced labour camps. Collectively and individually, they were all labelled enemies of
the people. Then it was left to annihilate the unpredictable social force of youth. For
the latter, they came up with the Pitesti experiment (named re-education by the
Securitate). The most barbarous methods of psychological torture were applied to
recalcitrant young prisoners.
The aim was to make them humiliate each
other, physically abuse each other and mentally
torture each other. Victims were turned into
executioners; prisoners were tortured by their own
friends, by their fellows in suffering. The purpose:
re-education through physical and psychical
destruction, the transformation of young people
into atheists, into betrayers of their friends.
5

The prisoners means of resistance were:
the faith in God, strengthened by prayers and
psalms, by recitation of the Holy Gospels, that some
of them knew by heart, by celebration of the Holy
Liturgy by priests, by fasting, starvation, by
almsgiving to those in need, by humbleness and
patience, by religious meditations, by memorizing
poetry, by learning foreign languages, by building
up on their culture, using to write on walls, shoes, belts or communicating with each
other using the Morse Code.

4
http://www.ziarullumina.ro/articole;1231;1;10410;0;Daca-ieseam-noi-preotii-minerii-
nu-mai-faceau-atatea-atrocitati.html
5
The Piteti Phenomenon (1949-1951), (http://www.thegenocideofthesouls.org/
public/english/the-pitesti-experiment/).



Rev. Father
Arsenie Boca


Rev. Father Gheorghe Calciu-
Dumitreasa
THEOLOGIA PONTICA

211
These young people died for a Christian and
national truth. Thus, Romanian people started to
regenerate as a nation; confession being a part of
Christianitys creed, especially in tough times, as it
is said in the Christian Creed: I confess one baptism,
the resurrection of the dead. And the life of the world to
come.
6

Those who have sacrificed themselves and
died in prison have not done so without reason.
The Romanian people have always had this
Christian purpose of being. Rene Chair used to
say: Lucidity is the wound most close to the sun.
When option was given to our martyrs to be
released from imprisonment in exchange of
abandoning their faith and nation, they were lucid,
and they made the right choice.
7

Communism made an artificial selection by
abetting the worse conducts of man such us:
cowardice, opportunism, fear, and ensured they
are passed onto future generations. The new breed
of Romanians has been marked by fear. Our anthem says: fashion a new fate, not Fashion
a new character.
They built a new order marked by fear and
dreadful moral mutations. Former inmates, political
prisoners, war veterans, who are still alive, many of
them forgotten, are the vivid memory of the
Romanian peoples dignity. The backbone of the
Romanian Christianity is still sustained by ascetic
personalities like: Father Mina Dobzeu, Father
Arsenie Papacioc, Father Iustin Prvu or political
prisoners like: Nae Purcrea or Teofil Mija, Traian
Popescu.
8

One of our beautiful monks, Iustin Prvu,
says that: The communists did not understand that the
crucified soul regains true freedom, that all their torture
methods and re-education attempts made more saints
than slaves; saints who consecrated the countrys land
with their blood.
Forty years of atheistic communism have left
side-effects and scars on Romanian peoples flesh and memory, and have created a
climate of distrust. It is now required a great effort from us to counter this aftermath.
Communism caused Romanian people a serious set-back. The Romanians have
been trying to recover for twenty years, seeking solace in church, faith, culture,
cultural patterns, family and memories. Where does the Romanian Christian take

6
Din temnie spre Sinaxare, Ed. Egumenia, Galai, 2008, p. 13.
7
Dan Puric, Despre omul frumos, Ed. Compania Dan Puric, Bucureti, 2009, p. 32.
8
Ibidem, pp. 40-41.


The Icon of the Saints from
Prisons



Archimandrite
Arsenie Papacioc
THEOLOGIA PONTICA

212
refuge? He turns to faith, because it helped him get out of jail; he goes to remembrance
because it assures the everlasting of his people, he goes to church, because there he
becomes aware of his existence, as one of our philosophers, Petre uea, said: In church
you realize that you exist!
9
.
Unfortunately, today less and less people remember that is not important that
man went to the Moon, but that Christ came down to earth.
It is a well known fact that contemporary European society is struggling with
secularization, a phenomenon which inevitably leads to spiritual crisis.
Symptoms of the dissolution of the religious
universe occur in our time; contemporary man retreats
in his own self-sufficiency, with no opening to the
transcendent, as our Father Teofil Prianu, used to
say: Nature is a reflection of Gods presence. Nowadays
the connection between people and God has weakened,
making them careless. I do not know how such a nation
can be revived if it is not aware that it needs to do so.
We often say that God is hiding from us,
that He is far away. Holy Scripture says that at the
beginning, man stood in front of God, but at one
point he hid away from Him. Turning their sight
from God to themselves and perverting their
awareness from spiritual to material, our ancestors
could only see with their bodily eyes and
consequently discovered that they were stripped of their grace and spiritual condition.
They were ashamed, afraid, they went into hiding and then God searched for them.
So, there are two worlds; the one of faith and the one of wandering away from
the universe of faith. Faith is the theological virtue of adherence to the revelation, to
God; its roots and grounds take life in Christ, Who, by being the Son of God, and of
Man also, tried to make man the son of God.
10
But, sometimes, man having his luciferic
pride, wants to overcome God, and led on by temptations he turns away from God.
This man has no past and no future, just the present.
Our great historian Nicolae Iorga said: By looking into the past we can draw
strength for today's events. The man with no memory of his past or national identity is
an easy man to manipulate, a man of carpe diem. For someone like him history starts
today, and lasts till tonight or for as long as a worthless TV show does. Privacy is
sacred. Yet, today its fashionable to exhibit your privacy. Man is devoured by the
public opinion, which ferociously watches his fellows in trouble. For the modern man
his own image to the world is very important. What should really matter is the
nations image in Gods eyes. Man should follow the example of the remarkable
Savior, who was not ashamed of the tortures He suffered. His image to the world was
shattered, but from those fragments an icon was conceived.

9
Petre uea, n Dan Puric, Despre omul frumos, Bucureti, 2009.
10
Max Picard, Die Flucht vor Gott, Eugen Rentsch Verlag, Erlenbach-Zurich, Dritte
Auflage, 1951, (Fuga de Dumnezeu), trad. n romn de Patricia Merfu, Rev. George Remete,
Editura Anastasia, Bucureti, 1998.



Rev. Father
Teofil Prian
THEOLOGIA PONTICA

213
To the Romanian Orthodoxy, a very important icon is the one of the Christian
mother. The Christian Womens paradigm is the most holy Mother of God, who is both
a Virgin and a Mother. The Savior was raised by the Holy Virgin with the affection and
guidance of a mother. Among the great women of our country who were born, raised
and who have sacrificed themselves for their descendants we remember Maria, the
mother of Stephan the Great, Despina, Neagoe Basarabs wife, Teodora, the mother of
Michael the Brave, women who have proven that the future of the descendents and the
fate of a nation largely depends on women and mothers. Being a mother is a very
important role. One that the Lord chooses to give to women, since the role of the
mother is a very important aspect of society. It is the model that produces radical
changes, as we see nowadays. A society needs virtuous mothers in order to develop
morally. Libanius, the teacher of Saint John the Chrysostom, impressed by his mothers
dedication to his growth and education, exclaimed: Some women the Christians have!
Christian mothers were models of holiness and moral values. They proved that the
greatest conquests are not obtained by sword, but with the soul, which gives strength
and makes brave people from week ones. But to have virtuous mothers, a healthy
educational system must be ensured. The religious education makes the necessary
connection, between family, school and Church, which nowadays is overlooked by
modern society.
At the beginning there was my mother With these beautiful words the writer J.
Jorgensen begun to tell the life of St. John Bosco. And we can sketch the beginning
parable of the prodigal son: At the beginning there was not his mother, to truly understand
the word mother and her defining role in the breeding of the faithful of tomorrow.
Cleanse the land for the angels to descend once said Nichita Stnescu, a great
Romanian poet. Todays people need to find solutions for the people of tomorrow.
Young people react against this sad reality by adopting attitudes like Goth or Emo.
They isolate themselves from this terrible reality, communicating only with their peers,
chosen by them, who share the same passions, same topics of discussion. Although at first sight
they seem aggressive, they are withdrawn, shy, vulnerable personalities, which explains their
weird social attitude. So, the struggle to defend religious values should take into
account these realities related to our youngsters. Only the Church can show them the
positive vision of good and hope, as Pope Benedict the XVI highlights:
Our world is tired of greed, exploitation and division, bored of false idols, partial
responses, of false promises. Our hearts and our minds are longing to a vision of life where love
reigns, unity to be edified, freedom to find its own meaning in truth, identity to be founded in
respectful communion. This is the Holy Spirits work! This is the hope offered by Christs Gospel
11
.
Atheistic communist policy produced not only a rupture between soul and
body, but an exaggerated concern for biological existence; therefore the world suffers
today from the decay of the spirit, and not of the flesh. Meat is dressed, cleaned, but the
human spirit is broken down by lack of community with Gods Spirit, no longer knowing
how to receive Him.
12
Man who left God is heading to death, highlights the Russian
Deacon Andrei Kuraev, but for God it only means one thing: Be It! I will go after him!
Simultaneously there is an exaggerated scrutiny towards the church and its
ministers; criticism of religion is stronger than ever. The icons, the religious education

11
Vasile Nechita, n Lumina lui Hristos, Ed. Vasiliana 98, Iai, 2008, p. 279.
12
Andr Scrima, Orthodoxia i ncercarea comunismului, introducere i note de Vlad
Alexandrescu, Ed. Humanitas, Bucureti, 2008 p. 164.
THEOLOGIA PONTICA

214
in schools, in a word, the Church is attacked, and not too many Christians oppose.
They expect the institution of the Church to take action. But we are all the Church, as
Saint Paul the Apostle says. Is our interest, our right and our duty to defend ourselves.
Idleness of mind and thinking is paralyzing us, makes us irresponsible. We are not
allowed to be only spectators to whats going on. Many apologize on behalf of
humility. So better being humble as compared to what? One of our great monks,
Father Iustin Prvu says that in Romania there is an inflation of humility, but sometimes
the holy hand of St. Nicholas is also needed. We must live and fight by the Orthodox law; one
does not become an Orthodox to snore, but to stand awake
13
, as one of our great
philosophers said.
Those who do not believe in God shouldnt take offence in Christian religious
symbols and icons, because they dont have significance for them. Religious or
agnostic minorities have complained in the past that they were banned, ignored,
subjected to pressure. Those who refuse a religious belief, for one reason or another
either get violent, by launching a big unknown mechanism, as shown by C. G Jung, or
become introverted, refusing any dialogue with those around, proving a real autism,
from both the spiritual and relational point of view.
Such atheistic beliefs were to be found in all ages, but the church cannot
remain indifferent while perceiving the poor spiritual health, so different than it
should be, as spiritual health is an element that cannot be deprived of freedom. Jesus
Christ said: The truth will set you free! In the name of the Truth - Christ, the real health
and spiritual freedom cannot promote discrimination; on the contrary will set
humanity free from the humiliating and enslaving mentality, which isolates the social
individual from the community he belongs to.
14

A democratic society involves social and educational alternatives, a diversity
of religious beliefs and cultural and ethnic pluralism.
Defending the faith, the religious and moral values, which spring from the
Gospel of Christ, doesnt mean that a Christian mystic totalitarianism should succeed
to a secularized globalized totalitarianism, which would be a great naivet, but to
believe that the fire of the Spirit, which is always in the church, is able to release a new
Christian life, to restore the faith, just as Apostles believed it and showed it..
15

To impose a certain mystical totalitarianism would mean copying the methods
of communism, when all the intellectuals, all the countrys youth were killed in
prisons, mentally mutilated in the name of a deliverable idea, all the hardworking
peasants, all the aristocracy - were erased in the name of a virtual social justice.
16
Those
who believed in Christ suffered all kind of humiliations along the history.
The most common example is that of the French Revolution (1789), when
Christians were confined by the revolutionaries in mental hospitals, crosses were forbidden,
along with all religious symbols which were replaced with the tricolor cockade. The
Piteti Experiment is regarded as unique in the panoply of mass destruction methods
directed against human personality. The most barbarous methods of psychological
torture were applied to recalcitrant young prisoners, belonging to the most diverse

13
Vasile Nechita, n Lumina lui Hristos, Ed. Vasiliana 98, Iai, 2008, pp. 273-274.
14
Ibidem, p. 89.
15
Andr Scrima, Orthodoxia i ncercarea comunismului, introducere i note de Vlad
Alexandrescu, Ed. Humanitas, Bucureti, 2008, pp. 180-181.
16
Dan Puric, Cine suntem, Bucureti, 2009, p. 40.
THEOLOGIA PONTICA

215
political and religious creeds, with the aim of making them humiliate each other,
physically abuse each other, and mentally mutilate themselves by denigrating their
own past. Among other tortures they were asked to spit on icons. All these represent
an assumed martyrdom for Christ.
After 1948, all intellectuals have been reduced to silence; the rights to publish,
to practice, even to live, were banned. Fear, lack of confidence in the other one, and even in
oneself, exaggerated caution and hiding in anonymity, these became the coordinates of the
behavior of the new human type, fact that was applied even for the church people.
17

However this church, not totally annihilated, had links with churches in the
West. To many people crushed by totalitarianism, the church represented an escape,
an alternative, especially because its metaphoric language gave people the possibility
to think and express themselves.
18

After so many years of violence and the repression of freedom, the Church can
pour the balm of grace on mans wounds and heal him in Christs name, saying as
Peter said to the man lame from birth: I have no silver and gold, but I give you what I have;
in the name of Jesus Christ of Nazareth, walk. (Acts 3:6)
The Romanian Orthodox Church was founded by an Apostle of Jesus Christ -
Andrew, an Asian, its monachism was reestablished by a Serbian, Nicodim, the
liturgical tradition marked by Matthew of Mirror, its first printings belonged to the
Bosnian hieromonk Macarius, and was lifted on rhetorical heights by the Georgian,
Antim (Ivireanul). We are thus talking about an Orthodoxy whose churches from
Bukovina are also painted by Greeks, an Orthodoxy with a spirituality invigorated by
an Ukrainian like Paisie Velicikovski; an Orthodoxy which enjoys the spiritual
patronage of some Byzantine saints like Saint Philothea of Argesh, Saint Parascheva of
Iai, an Orthodoxy which survived in Transilvania due to the Transylvanian saints
like Sava Brancovici (with origins in Herzegovina) or Visarion Sarai (originated in
Bosnia). Well, an institution as this one holds the spirituality of the most constructive
inter-Orthodox influences.
Romanian Orthodox Church promotes the principle that similarities should
unite us and differences shouldnt separate us. Unity of Europe cannot be achieved
effectively only on economic grounds, but it must be rediscovered the common
spiritual dimension. Therefore, the Romanian people can bring, into a conciliatory
dialogue, the experience of a crucified and resurrected people, for so many times, in
his history, being one the most religious peoples of Europe.
Orthodoxy cannot keep for itself the path to the saving truth. The Redeemer
urged repeatedly His apprentices to go amongst people, to enlighten the one they meet:
You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty
again? It is no longer good for anything, except to be thrown out and trampled by men. You are
the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put
it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In
the same way, let your light shine before men, that they may see your good deeds and praise
your Father in heaven. (Matthew 5: 13-16).
19
.

17
Adrian Neculau, Memoria pierdut. Eseuri de psihosociologia schimbrii, Ed. Polirom,
Iai, 1999, pp. 16-17.
18
Vasile Nechita, n Lumina lui Hristos, Ed. Vasiliana 98, Iai, 2008, p. 84.
19
The Orthodox Study Bible. New Testament and Psalms. New King James Version,
Thomas Nelson Publishers, pp. 14-15.
THEOLOGIA PONTICA

216
In short, according to the Gospel, whatever gift you are given should be
passed further on: Heal the sick, raise the dead, cleanse those who have leprosy,

drive out
demons. Freely you have received, freely give
20
(Matthew 10, 8). Christs Church was born
through the gift-sacrifice of the Savior and lives further on through this constant
exchange of gifts. The ecclesiastic communion is the expression of the fundamental
vision of the gift and of the one who delivers it. Thus, isolation, selfishness, and refusal
to pass on what you have received represent major symptoms of a spiritual disease.
The Christian who claims that he or she is the only and the last receiver of Gods gifts,
becomes unable to maintain the spirit of communion with his contemporaries sharing
a different opinion.
One of the communist prisons inmates was asked what he had learned during
his 25 years of imprisonment. He answered to the colonel: I was taught to take the smaller
loaf of bread! So after all, those years of famine, Christianity taught him the lesson of
brotherhood, for the act of taking the smaller loaf of bread meant that theres still
something left to eat for the other. Nikolai Berdiaev said: When I think of my loaf of bread
were talking about a material thing. Whereas when I think of the others, it becomes already a
spiritual thing.
Orthodoxy inspires everybody to bestow its own treasure; orthodoxy cannot
ignore the differences impossible to overlook that stand between it and its dialogue
partners. Dialogue is the only way to fully ascertain the position of a non-orthodox
towards the meaning of the true sense of faith and his or her chances to accept
Orthodoxy after centuries of separation. Only through dialogue we can substantiate
our own Orthodoxy, and only through dialogue it can be known by those who are not
in full unity with us. Despite all dilemmas faced by others, our duty is to remain
ecumenical, opened to the world, to multiply the talents that we have received so
generously.
21

Today, Orthodoxy is called to continue the dialogue with the outside world in
order to provide the un-deniable testimony and the life-giving breath of its faith.
However, this dialogue cannot reach the outside world unless it first passes through
all those that bear the Christian name. Thus, we must first converse among ourselves,
as Christians, in order to resolve our differences, to make our witness to the outside
world credible. Our endeavors for the union of all Christians is the will and command
of our Lord, who before His Passion prayed to His Father: that all [namely, His disciples]
may be one, so that the world may believe that You sent me. (John 17, 21) In his encyclical on
church unity, The Ecumenical Patriarch, Bartholomew, underlines that: It is not possible
for the Lord to agonize over the unity of His disciples and for us to remain indifferent about the
unity of all Christians. This would constitute criminal betrayal and transgression of His divine
commandment.
22
.
Saint John Chrysostom said that the human race was entirely sanctified by
Christ's incarnation; so Christianity overcomes ethnic and cultural boundaries.
Christianity brought to the ancient world the awareness of its profound unity, the
unity of the people whether they were Greeks or Jews: There is neither Jew nor Greek,

20
Ibidem, p. 29.
21
Radu Preda, Dilemele ortodoxiei i dialogul cu lumea, n Tabor, Ed. Mitropoliei
Clujului, Albei, Crianei i Maramureului, nr. 1/2010, pp. 22-25.
22
http://www.ncccusa.org/news/100223encyclical.html.
THEOLOGIA PONTICA

217
there is neither slave nor free, there is neither male nor female; for you are all one in Christ
Jesus (Galatians 3, 28)
23
.
Hence, the ecumenical dimension of proclaiming the Gospel, to the ends of
world and to all nations.
From the religious point of view, Romania is presented as an Europe in
miniature, by cohabitation of the Orthodox Church with the Roman Catholic Church
and other churches and denominations, and with the two great world religions: Islam
and Judaism.
Dobrogea is a region of Romania, where interculturality has a special place,
because in this house of good will, people of different religions found their dwelling
along the centuries. Romanians lived together with Turks, Tartars, Hebrew, Armenian,
Macedonian, Greek, Bulgarian, Albanian, Ukrainian Lipovan or Ukrainian. Therefore
it cannot be called just a little Europe, as Transylvania, but a true peoples Galilee,
where the spirit of understanding has constantly prevailed. Dobrogea had not had
religious wars, or ethnic conflicts. Since ancient times Dobrogea was the land where
the great monotheistic religions have met. For this particular reason it is a symbol of
cooperation among all major monotheistic religions. Its example is welcomed and
embraced by the European Union in order to achieve a framework of religious
coexistence for Christian, Islamic and Hebrew believers, thus offering the possibility of
extending their inter-religious dialogue.
Our church has always promoted concord among people, guided by the urge
of the angelical hymn: Glory to God in the highest, and on earth peace, good will among men.
Practical reasons are also considered, in accordance with a proverb that says: He who
sows the wind shall reap the whirlwind.
24

The Orthodox Christian Church prays for the whole world. The Church is
continually asking for unity. Following Christ authentically, means Love your neighbor
as yourself!
25
(Matthew 22, 39). In this context, in the name of love, you cannot just
pass by any act which prevents your neighbor from his salvation. To love the others is
not just a human competence, but is the gift of the Hoy Spirit, which the Church pours
out during our Liturgy and prayers. This gift comes from the sacrifice of love for God:
Love means granting life to the one you love. To achieve this love means, in essence, to achieve
the Holy Grace
26
. Our only hope is to bear our sigh for the worlds grieves to the One
who has the power to heal through Liturgy. The ecumenism of the Church fares
through the sacrament of receiving your neighbor in your heart. For the orthodox, the
Ecumenism is the fruit of Pentecost, which is a permanent descent of the Spirit upon us
in the Divine Liturgy. Our Ecumenism is first of all serving the liturgy.
27
During the

23
The Orthodox Study Bible. New Testament and Psalms. New King James Version,
Thomas Nelson Publishers, p. 431.
24
Arhiepiscopul Teodosie, n Vasile Nechita, n Lumina lui Hristos, Vasiliana98
Publishing House, Iai, 2008, pp. 5-7.
25
The Orthodox Study Bible. New Testament and Psalms. New King James Version,
Thomas Nelson Publishers, p. 62.
26
Arhim. Sofronie, Vom vedea pe Dumnezeu precum este, Ed. Sofia, Bucureti, 2005, p. 318.
27
Rzvan Andrei Ionescu, Momentul Cincizecimii, mrturisire a Duhului Sfnt despre
Iisus Hristos lumii ntregi (oikoumene) i paradigm a mrturisirii cretine pn la
sfritul veacurilor: De la ortodoxia ecumenismului primar la ecumenismul
THEOLOGIA PONTICA

218
Holy Liturgy, the orthodox faithful hear the word peace for 15 times. |This word has a
lot of significance; Christians are inoculated with peace; peace with people, with God,
with themselves.
28
Ninian Smart observes the profundity of the Orthodox Liturgy
where: Over three hours of chanting, prayers and ceremonial might prove tedious; not so, for
the whole thing is what it is claimed to be heavenly, and the three hours go like twenty
minutes. But to root the faith in such extensive re-enactment of the Christian drama of
redemption means something about survival.
29

One of the survivors of the Communist atheistic regime believes that nations
should live within the root where God has had planted them. The purpose is not mixing the
values or acquire nationalist pridesWe all have a common goal salvation but we express it
differently, suited to the oneness of my nation.
30

Every believer must keep his or her faith, and never exclude the other one, by
saying that the other one will not reach salvation. Only God knows the way each of us
will be saved. Faith must be asserted by facts, not only reduced to the sense of having a
social or even a liturgical activity. Another great Romanian monk, Father Teofil
Prianu have sustained the same irenical wish: I would like people to stop fighting each
other over the question of faith, each and every one of them should preserve the faith they have
embraced, to transcend the human life in their own way, without seeking to gather more people
on their side, as it often happens, no matter the affiliation. A remarkable example, was the
Blessed Mother Teresa of Calcutta, who took care of people disregarding their beliefs; she
respected their faith and helped them as they were, she made them feel better, cleaned,
comforted, helped them to die peacefully, as one of her patients said: I have lived like an animal
and I die like an angel.
But above other invitations to peace and unity we shall follow Jesus Christs
advice: A new commandment I give to you, that you love one another; as I had loved you, that
you also love one another. By this all will know you are my disciples, if you have love for one
another.
31
(John 13:34-35).
We live in a world which has a lot of infirmities. Troubles will always be in
this world, but Jesus Christ comforts us saying: in Me you may have peace. In the world
you will have tribulation; but be of good cheer. I have overcome the world
32
(John 16, 33). We
still have one of Gods greatest gifts the free will; is our duty to know how to use it as
to achieve the ultimate goal, the salvation. We will endeavor with Gods help to keep
this world standing - with prayers and good thoughts. But, especially with prayer, as
Saint John the Lather highlights: Prayer is strengthening of the world.
33



Ortodoxiei contemporane, p. 54, n Theologia Pontica, Hristos Lumina Lumii, an. 1/2008,
nr. 1-2, Ed. Vasiliana 98, Iai.
28
Arhim. Teofil Prian, Venii de luai bucurie, o sinteza a gndirii Printelui Teofil n 1270
de capete, Ed. Teognost, Cluj Napoca, 2007, pp. 179-180.
29
Ninian Smart, The Phenomenon of Christianity, Collins, St Jamess Place, London, 1979,
p. 15.
30
Pr. Iustin Prvu, n Din temnie spre Sinaxare, Ed. Egumenia, Galai, 2008, p. 14.
31
The Orthodox Study Bible. New Testaments and Psalms. New King James Version; Fr.
Peter E. Gilquist, project director; Thomas Nelson Publishers, Nashville, Tennessee, p. 250.
32
Ibidem, p. 257.
33
Arhim. Teofil Prian, Venii de luai bucurie, o sinteza a gndirii Printelui Teofil n 1270
de capete, Ed. Teognost, Cluj Napoca, 2007, pp. 214-216.

DIALOG TEOLOGIE-ECONOMIE


TEOECONOMIA

Prof. univ. dr. Tiberiu BRILEAN
Facultatea de Economie i Administrarea Afacerilor
Universitatea Al. I. Cuza Iai

RSUM: La thoconomie pourrait tre une nouvelle discipline qui tudierait les lois
et les principes divins qui gouvernent la problmatique conomique des communauts
humaines. Le vieux paradigme illuministe a fait sont temps ; nous avons besoin de nous tourner
vers dautres valeurs et vers un autre systme dorganisation afin de sauver ce quil y a de vrai
en nous.
Mots-cls: theoeconomy, divine principles, holism, Apocalypse.

Iar cel ce edea pe tron a spus: Iat, Eu fac
toate lucrurile noi. i a mai spus: Scrie, pentru c
aceste cuvinte sunt demne de ncredere i adevrate.
(Apocalipsa 21,5)

Teoeconomia ar putea fi disciplina care studiaz legile i principiile divine de
guvernare a problematicii economice a comunitilor umane. n marasmul economic,
social i ecologic creat de oameni, recunoaterea principiilor divine care stau la baza
Cosmosului i aplicarea lor n planul rnduielilor pmnteti poate fi soluia, n aceast
epoc crucial din istoria omenirii. Singuri am artat ce putem: suntem pe cale s
distrugem planeta. Trebuie deci s ne schimbm i s-l lsm pe Dumnezeu s lucreze.
Astfel va apare un om nou: homo universalis, ca parte a evoluiei pe care Jung o numea
continua ntrupare a Sinelui.
Putem vedea cum toate sistemele se prbuesc: cel economic, cel educaional,
cel de asisten medical, cel de mediu, cel politic etc. De asemenea, dac privim atent,
observm c apar inovaii i soluii creatoare n toate domeniile, de parc cineva ar
avea grij de noi, de parc cineva ne-ar binecuvnta cu energia punctului Zero
(Barbara Marx Hubbard). Trebuie s ne nelegem sinele superior, vocea interioar, s
ne aducem proieciile acas i s-L lsm pe Dumnezeu s ne ia n stpnire i s ne
deplaseze identitatea dinspre ego spre esena noastr profund. Aceasta este cheia
pentru a deveni un om universal.
Apoi trebuie s ne aflm menirea: de ce am venit aici. Trebuie s ne apropiem,
dup legea afinitilor, de cei care gndesc i acioneaz ca noi. Trebuie s-i cutm pe
cei capabili s scoat din noi tot ce este superior. Unde doi sau trei se adun n numele
acestui Sine superior, Eu sunt va fi alturi de ei. Trebuie s spunem da divinitii din
noi. Cci Universul este antropocentric, fiecare particul a sa are omul ca el. ntreaga
sa chimie este o psihochimie, istoria sa are o cauzalitate mai profund, astfel c
evenimente pe care le explicm de obicei n termeni de economie, politic sau ecologie
pot fi nelese mai bine din perspectiva unor tipare de ordin spiritual. Este ceea ce i
propun studenilor i cititorilor mei.
ntreaga biologie este de fapt o astrobiologie. Cunoatem, de pild, influena
soarelui asupra evoluiei plantelor, dar i celelalte astre influeneaz viaa pe pmnt.
De exemplu, vegetalele cu bulbi subterani, cu tuberculi, sunt intens influenate de lun.
THEOLOGIA PONTICA

220
Apoi, privite de sus, principalele organe interne ale omului reflect, n dispunerea lor,
sistemul solar. Iar omul respir de 25920 de ori pe zi, adic numrul de ani care
formeaz celebrul Mare An platonic sau pitagoreic, n care soarele ncheie un tur
complet, cu 12 etape, al zodiacului. Durata medie a vieii umane pe pmnt are acelai
numr de zile.
Este bine s cunoatem i astfel de lucruri atunci cnd ne ocupm de economie,
de fapt de teoeconomie. Un prim aspect care trebuie stabilit este legat de proprietate.
Tot ce exist i aparine lui Dumnezeu i nu nou. De aceea lupta nverunat pentru
proprieti, dobndirea i aprarea lor cu tot felul de garduri juridice, mentale, dar i
fizice, constituie un atentat la Creaia divin. Ea a fost druit omenirii (Cretei i v
nmulii i stpnii pmntul) i nu anumitor oameni, anume celor mai rapace.
Proprietatea privat reprezint o extensie materialist a egoului nostru superficial, a
egoismului nostru. Iar acesta este sursa tuturor relelor. Pentru c noi suntem una cu
semenii notri. i atunci de ce ne nconjurm cu garduri?
Sunt contient c astfel de afirmaii mi pot aduce acuze de utopism, c unii m-
ar putea trimite n braele socialitilor, ale lui Engels, de pild, cel din Originea familiei,
a proprietii private i a statului, sau ale lui Saint-Simon. Dar nu, acetia din urm ce
voiau, ce vor de fapt? Doar s-i deposedeze pe alii i s redistribuie proprietile, cum
bine sesiza Vladimir Soloviov (n ndreptirea binelui, Humanitas, Bucureti, 1996).
Spre deosebire, eu consider c aceste proprieti aparin lui Dumnezeu, iar oamenilor,
tuturor oamenilor le sunt oferite n folosin.
Veche de patru sute de ani, paradigma modernilor, a iluminailor, a ajuns la
final. Aceasta impune o reorganizare radical a societilor noastre i o transformare a
practicilor globale privind Natura. Altminteri specia uman se poate autodistruge,
cum s-a ntmplat cu attea alte specii naintea noastr. O alt lege universal, divin,
spune c ceea ce semeni aceea culegi. Prin urmare, nu poi semna neghin i atepta
s creasc grul. Or, noi asta facem, de sute de ani. Acum totul trebuie reluat de la
capt i semnat gru, cu sperana c va mai avea timp s creasc, iar noi s ne mncm
pinea cea ntr-o Fiin, dei nu-i aa? nu numai cu pine se va hrni omul, ci i cu
Cuvntul lui Dumnezeu.
Un alt izvor crucial de avuie, factor de producie, cum i spun economitii, de
care avem tendina s uitm, este munca, munca uman. Ea este un mod de slujire a
Binelui i de recuperare a altitudinii spirituale la care am fost creai: n sudoarea feei
tale i vei mnca pinea ta . Or, astzi am ajuns s considerm c se poate tri i fr
munc, ori pe spinarea altora, ori speculnd, cultivnd bani care s nasc ali bani. Este
o iluzie foarte periculoas aceasta, cci banul n sine nu poate s creeze valoare, dar am
fcut din el un idol postmodern, un nou viel de aur, la care ne nchinm cea mai mare
parte a timpului. Cci la ce-i va folosi omului de-ar avea toate bogiile pmntului,
dar i-ar pierde sufletul? .
O alt valoare greit exploatat este pmntul, adic mama noastr, care ne-a
hrnit i ne-a susinut energetic. Ei bine, am adus i pmntul i ntreaga natur n criz
prin comportamentul nostru economic, intens consumator de resurse i foarte poluant.
Am devenit vampirii pmntului. De aici schimbrile accelerate de clim, dispariia
speciilor i epuizarea resurselor.
n prezent suntem ntr-un proces de trecere de la o form de contiin la alta.
Mintea modern s-a prins n capcana unui concept mecanicist despre univers, care e pe
cale de a fi schimbat. Am tehnologizat excesiv viaa noastr, sporind foarte mult
THEOLOGIA PONTICA

221
productivitile, dar i crend pericole distrugtoare. Viteza ameitoare,
dezumanizant, cu care se schimb tehnologiile genereaz mari probleme de adaptare
i schimbri profunde la nivelul psihicului uman, dar i noi forme de organizare
social, cum ar fi reeaua. Aceste tehnologii au un impact foarte serios asupra
experienei interioare a identitii personale i percepiei de sine. Omul se izoleaz i se
ndeprteaz de natur. Or, identitatea este i un construct social, iar aceast mutaie
fenomenologic creeaz probleme.
Mass-media ne nconjoar ca o a doua piele, modificnd n permanen
frontierele individuale, reelele de conectivitate i structurile morale. Exist tendina de
a unifica minile individuale, de unde numeroase amgiri n mas. Asistm la
accelerri ale sincronicitilor, ale intuiiilor i manifestrilor parapsihice i psihofizice.
Progresul tehnologic permite imaginaiei s-i realizeze proieciile cu mare acuratee i
vitez, atrgnd psihicul i fizicul nostru ntr-o relaie din ce n ce mai strns.
Vlul lui Isis, vlul dintre materie i contiin, dintre cer i pmnt devine tot
mai subire i permeabil. Potrivit lui Edward Edinger, discipol al lui Jung, n prezent
experimentm arhetipul Apocalipsei, care este tot o dezvluire, o Revelaie. Cerul i
pmntul se ntlnesc n noi. Modul nostru de via de pn acum este distrus, dar se
nate unul nou i noi renatem odat cu el. Se produce fuziunea dintre ego i sine,
pentru totdeauna. Cum spunea Iisus: Ceasul se apropie - i el este acum.
Avem nevoie de o cultur global, un proiect holistic care s susin o
dezvoltare durabil. Pentru aceasta este necesar o renviere a impulsului
transcendentalist, care ar putea strni o adevrat revoluie spiritual n societatea
noastr. Valorificnd potenialul social al Internetului, nc neneles cum trebuie, am
putea beneficia de o infrastructur util pentru rspndirea acestei noi paradigme,
permind bunoar orchestrarea armonioas a resurselor i politicilor ntr-o vreme de
criz. Orice schimbare este o schimbare de paradigm (Cesar Aira).
n Marea transformare, Karl Polanyi afirm c toate problemele s-ar putea
rezolva printr-o cantitate nelimitat de bunuri de consum. Nu cred, pentru c: 1) Orict
de mare, cantitatea produs este oricum limitat i 2) O repartiie incorect poate duce
la accentuarea discrepanelor dintre superbogai i supersraci. Aceasta poate duce la
rndul su la mari conflicte sociale. Cum spunea Nietzsche, fapta l creeaz pe fpta,
aproape ca un gnd ntrziat.
De mult ne aflm, de fapt, n plin rzboi economic. Iar ravagiile sale nu sunt
mai puin teribile dect ale unui rzboi propriu-zis. El a fost nscut de lcomia uman,
cauza tuturor relelor. E ca i cum un compus chimic s-ar descrca n stomacul tu n
clipa n care banii ti se nmulesc, crend dependen. Aceste tulburri economice,
politice, climaterice permit guvernelor, bncilor i marilor corporaii s profite de ocul
n care se afl populaia i s implementeze politici n propriul interes (vezi Naomi
Klein, Doctrina ocului. Naterea capitalismului dezastrelor, Ed. Vellant, Bucureti, 2008).
Pe de alt parte, aceste vremuri dificile genereaz cele mai bune oportuniti
pentru cei care neleg necesitatea unor reforme economice fundamentale. Din pcate,
acetia sunt puini. Nu e suficient, de pild, ca la reuniunea G-20 de la Londra, din
2008, doar s se alctuiasc o list a paradisurilor fiscale. Ele trebuiau pur i simplu
desfiinate. Faptul c nu s-a dorit acest lucru demonstreaz, nc o dat, faptul c
politicienii nu sunt dect nite marionete n mna marilor ppuari. Astfel, li se permite
n continuare unora ocolirea sistemelor fiscale, n timp ce oamenii obinuii sunt
mpovrai cu taxe i impozite, din care mai nou se pltesc inclusiv hoiile marilor
THEOLOGIA PONTICA

222
bancheri. Este profund nedrept i profund nedemocratic. V vom goli de coninut,
dup care v vom umple cu noi nine, avertiza George Orwell n celebrul su roman
1984.
Tot ce este compus va fi descompus, ntreaga materie se va ntoarce la originile
sale, de aceea materialismul nu ne ajut prea mult. Ataamentul fa de materie
genereaz pasiuni mpotriva naturii i atunci armonia este distrus. Toate elementele
naturii, cu toate interaciunile lor, tot ce este creat, tot ce este nscut se va ntoarce la
origini. Pacea de sus este n noi, ca s genereze i s se mplineasc, ca noi s devenim
Oameni (nqrwpoj).
Nu este nevoie de alte reguli dect cele cuprinse n crile sfinte. A impune
altceva poate nsclvi. Este mai bine s fii dominat dect dominator. Este mai bine s fii
ignorant dect cunosctor. Cci nimeni nu poate cunoate cu adevrat acumulnd
cunotine. Ori, un ignorant e ca un teren curat pe care se poate reconstrui. Acolo
unde este Nous-ul, acolo este comoara (Evanghelia Mariei, p.10). Cci nu are
importan dect ceea ce este etern.
Avem nevoie s ne reintegrm n noi nine i s restabilim relaia cu Sursa, cu
Principiul. Avem nevoie s fim mntuii de ignoran i de uitare. Nimic nu exist n
sine sau prin sine, totul este aflat n interdependen, o estur de relaii. Avem
nevoie de credin. Credina e bun i pentru individ i pentru comunitate.
Economitii americane Robert Barro i Rachel McCleary au stabili un raport ntre ratele
de dezvoltare ale diferitelor ri la nivel mondial i datele referitoare la convingerile
religioase fundamentale ale populaiilor respective.
O societate bazat pe o concepie religioas ce promoveaz sinceritatea, cinstea
i buna cuviin poate economisi din resursele necesare, prin scderea infracionalitii,
a corupiei i a nelciunii. Cei doi autori mai consider c religiozitatea are efect
adupra moralei la locul de munc, vorbin despre o ecuaie economico-religioas care
ar suna aa: munca serioas, considerat plcut Domnului, conduce la obinerea
unui Produs Intern Brut superior, care la rndul su genereaz prosperitate.
Fr credin nici un sistem, care e un fel de adevr obiectiv, deci nici cel
economic, nu are anse de reuit. Se pot face multe analogii ntre sistemul economic i
cel confesional. Spre pild, cuvntul credit se trage - etimologic - din latinescul credere,
nsemnnd incredere, credibility n englez. Ceaa ce nseamn c creditarea se bazeaz pe
ncredere. De altminteri, omul e religios din fire, fiind nzestrat cu ncredere.
Neurologul Ernst Poppel consider c ncrederea face parte din dotarea fundamental
a omului, c omul are nevoie de ncredere pentru a supravieui i a se descurca ntr-un
mediu ultradifereniat, hipersensibil i bazat pe convenii fragile. Omul are nevoie de
stabilitate pentru a asigura un bun mers al lucrurilor. Or, ncrederea este singura care-i
ofer sigurana vital. Iar credina este, n toate religiile lumii, ncredere originar,
ncredere la modul absolut.


NSEMNRI


VISARION PUIU
MITROPOLITUL PRIBEAG I CONDAMNAT LA MOARTE

Pr. prof. univ. dr. Alexandru M. IONI
alexandrumionita@yahoo.com
Facultatea de Theologie Orthodox
Universitatea Ovidius Constana

Sunt umbre care dau mai mult strlucire luminii. Sunt morminte care dau
via. Din cultul morilor rsar eroii i vituile. i tot prin cultul celor trecui din aceast
via se d cea dinti rsplat celor care au svrit n lume virtui i fapte nsemnate
pentru binele obtesc. Gndite i rostite la parastasul de 30 de ani (29 mai 1922) al
episcopului academician Melchisedec tefnescu al Romanului (1822 1892) aceste
admirabile i semnificative cuvinte l definesc i pe autorul lor, mitroplitul Visarion
Puiu, ierarh i luminat patriot, ecumenist de nalt inut moral i neobosit lupttor
pentru dreptate i adevr, pentru binele i progresul Bisericii din care a fcut parte i al
neamului romnesc din care a odrslit. i totui este ierarhul aproape necunoscut pn
n anii 90 ai secolului trecut chiar n mediul Bisericii i al teologiei romneti.
1

Admirat i controversat, preuit i prigonit, autoexilat i condamnat la moarte,
n contumacie (n absen, n lips n.n.) mitropolitul Visarion Puiu a fost o
personalitate de excepie ca s poat fi trecut cu vederea sau dat uitrii. La aceasta a
fost condamnat de regimul politic instaurat la noi dup 23 august 1944 la intervenia i
mai ales la insistenele celor care l-au omort i pe Dumnezeu i care fac valuri i
tulbur i n zilele noastre linitea multor contiine i odihna a nenumrate morminte.
Personalitatea sa dinamic i complex trebuie neleas n contextul timpului
i al spaiului n care a trit i activat, dar dragostea sa fa de Evanghelie, fa de
Biserica i neamul romnesc trebuie preuit n orice timp i spaiu nu numai de
prieteni i apropiai ci i de adversari i neprieteni. Sau poate ar fi cazul mai mult de

1
Dup cunotinele noastre, n afara sumarelor date consemnate de Pr. prof. dr. Mircea
Pcurariu, consemnate n rnduri n manualul su de Istoria Bisericii Ortodoxe Romne nu s-a scris
nimic n publicaiile din Romnia. Dup anii 1990, urmare a anulrii actului de caterisire, dar i a
hotrrii de reabilitare a memoriei sale au aprut o serie de materiale, lucrri de sine stttoare
ori studii i articole n diverse publicaii. ntre acestea: Dumitru Stavarache, Mitropolitul Visarion
Puiu. Documente din pribegie (1944-1963), vol. I, Pacani, 2002; Dumitru Stavarache i Ion
Negoescu, Mitropolitul Visarion Puiu. Relaiiile cu Biserica Anglican (1921-1954), Bucureti, 2004;
Idem, Mitropolitul Visarion Puiu.Relaiile cu Biserici din Canada si S.U.A(1912-1963), Bucuresti,
2005; Idem, Mitropolitul Visarion Puiu. Relaiile cu Biserici din Athos. Documente 1905-1957,
Trgovite, 2008; Prof. univ. dr. Constantin Tomescu, Prietenul meu Visarion Puiu. Ediie ngrijit,
note i addenda de Pr. Dumitru Valenciuc i Mihai Drago Radu, Suceava, 2005; Pr. Eugen
Drgoi, Arhimandrit Visarion Puiu. Documente inedite (1908-1917), Galai, 2005. Dintre
semnatarii articolelor i studiilor se remarc: Arhid. prof. dr. Ioan Ivan, Pr. protopop Florin
uscanu, Mons. Anton Despinescu, Pr. prof. Ionel Popescu, preoii : Dumitru Valenciuc, Mihai
Mocanu, Gh. Negur, Oreste Tarangul, Nicolae Axentoi, Arhim. Timotei Aioanei, Ierom. Mihail
Danieliuc i cercettorii : Elena Istrescu, Dumitru Stavarache, Gh. Vasilescu, Aurel Pentelescu,
Nicolae Adrian Petcu, George Enache i Dumitru Marcel Andreica.
THEOLOGIA PONTICA

224
ctre acetia din urm cci pentru ei i-a jertfit linitea i timpul i din avutul propriu i
chiar viaa.
Istoria Bisericii noastre strmoeti a cunoscut membri ai clerului i ai cinului
monahal care s-au distins i s-au impus printr-o aleas cultur, prin rvn i zel
deosebit pentru cele sfinte, prin luminat patriotism i activitate pastoral misionar
deosebit. Muli dintre ei au fost nedreptii, persecutai, torturai i nchii, mai ales
n perioada anilor 1950 1990.
Singurul ns care pe lng toate acestea a mai fost i condamnat la moarte
caz unic n analele Bisericii Romne este ierarhul care face subiectul acestor pagini,
clugrul osta (N. Iorga), care a fost mitropolitul Visarion Puiu al Bucovinei (1935
1940). i ca i cnd nu ar fi fost ndeajuns a venit n completare i hotrrea confrailor
si, la comand sau nu, din 28 februarie 1950 de a-l caterisi.
Sunt, totui, dovezi c Sfntul Sinod a trimis mai multe adrese Curii Speciale
pentru judecarea criminalilor de rzboi (aa fusese formulat sentina din actul de
acuzare!) ntru aprarea mitropolitului Visarion Puiu. D. p. adresa nr. 281/27 martie
1945 n care se poate citi: Asupra activitii I.P.S. Visarion n genere nu avem probe c
ar fi depit cadrul atribuiilor canonice i pastorale. tim c n Transnistria a depus
multe struine pe trmul caritii cretine i al asistenei sociale prin mijlocirea
Bisericii ajuntnd o mulime de sraci, vduve i orfani i mngind sufletete pe cei
necjii i suferinzi.
2
De reinut c hotrrea de caterisire nu a fost pus n practic.
Nu s-a gsit pn acum nici un document n acest sens, iar serviciile religioase
svrite de mitropolitul Visarion Puiu dup hotrrea de caterisire nu au fost puse n
discuie niciodat. Teofil Ionescu, hirotonit ntru episcop i rnduit la conducerea
Eparhiei Ortodoxe Romneti, nfiinate de mitropolitul pribeag, dup retragerea sa de
la conducerea acesteia n anul 1958, a fost recunoscut de conducerea Bisericii noastre i
ridicat la rang de arhiepiscop n anul 1972.
3

Dup 40 de ani pedeapsa caterisirii a fost anulat 25 septembrie 1990
hotrndu-se, totodat, i reabilitarea memoriei sale. A rmas n schimb nedreapta i
imaginata acuzaie a forurilor civile i de stat.
4

Viaa i activitatea mitropolitului Visarion Puiu se cuprind n dou perioade
distincte: 1879 1944, ct a trit n Romnia, i perioada exilului (1944 1964).
Victor Visarion Puiu s-a nscut la 27 februarie 1879 n urbea Pacanilor fiind
primul dintre cei trei copii ai familiei Elena i Ioan Puiu. Clasele primare le-a urmat n
localitatea natal, iar studiile teologice la Seminarul Veniamin din Iai, la Facultatea de
Teologie din Bucureti i la Academia duhovniceasc din Kiev. Intrnd n monahism a
fost hirotonit ierodiacon i ieromonah, apoi hirotesit protosinghel i arhimandrit i
rnduit vicar administrativ la Dunrea de Jos - unde i s-au ncredinat i
responsabiliti didactice i administrative (1909 1918). La 25 octombrie 1918 a fost
numit exarh al mnstirilor din Basarabia. n martie 1921 intr n rndurile ierarhiei
noastre superioare fiind ales episcop al Argeului. Hirotonia s-a svrit de praznicul
Bunevestiri n catedrala patriarhal. Organizarea i mbuntirea vieii bisericeti,

2
Adrian Nicolae Petcu, Un caz puin cunoscut, o discuie abia nceput, n Dosarele
Istoriei nr. 4/2003, p. 13.
3
Biserica Ortodox Romn XC (1972), nr. 7 8, p. 747.
4
Pentru detalii privind nedreapta condamnare la moarte a mitropolitului Visarion Puiu
s se vad: Dumitru Stavarache, Mitropolitul Visarion Puiu. Documente din pribegie (1944
1963), Pacani, 2002, pp. 19-24.
THEOLOGIA PONTICA

225
nlturarea corupie politicienilor i a Curii regale au fost principalele obiective
urmrite de noul ierarh rnduit la Arge. Peste doi ani era instalat n fruntea nou
nfiinatei Episcopii a Hotinului care i avea sediul la Bli 13 mai 1923. Eforturile
depuse n cei doisprezece ani de pstorire aici s-au concretizat n construirea a 71 de
biserici ntre ele monumentala catedral din Bli, 52 case parohiale i reedina
episcopal; repararea a 397 de biserici i a 40 de case parohiale; dobndirea de bunuri
imobiliare i terenuri pentru eparhie n oraele Bli, Hotin i Soroca; organizarea
Seminarului Teologic, a celui Monahal, a colii de cntrei bisericeti i a colii de
gospodrire steasc; nfiinarea urmtoarelor instituii: fabrica de lumnri, atelierul
de obiecte bisericeti, casa de ajutor i pensii, banca clerului i un sanatoriu;
reorganizarea vieii monahale, biblioteci, ateliere de pictur, de lemnrie, de fierrie i
de esut covoare; organizarea i impulsionarea tipririi de cri pentru cler i
credincioi; instituirea unui fond de binefacere pentru oamenii nevoiai, orfani i
vduve de clerici; iniierea unor aciuni de ordin obtesc n scopul mbuntirii i
modernizrii vieii oamenilor (alimentarea cu ap i curent electric, canalizare,
construcii de osele i poduri, construirea unui aerodrom, piee alimentare, baie
public i maternitate. Dup examenul dat n aceeast eparhie srac i-a fost dat s
ajung n fruntea celei mai bogate Mitropolia Bucovinei - i s locuiasc n grandiosul
palat mitropolitan din Cernui.
Experiena dobndit n conducerea eparhiilor Ageului i Hotinului, la care
se adaug spiritul gospodresc nscut, cultul pentru disciplin i ordine au avut efecte
pozitive prin anvergura aciunilor ntreprinse n demnitatea de mitropolit, dar au
strnit i reacii negative din partea acelora care i vedeau afacerile ameninate. ntre
realizrile de aici amintim: construirea a zeci de biserici i a majestuosului palat
cultural care avea mai multe sli de conferine i o impresionant bibliotec; mai multe
cantine, biblioteca universitar, refacerea staiunii balneare Vatra Dornei; instituirea de
burse pentru elevi i studeni strini, dar i pentru romni de a studia la diverse coli
din Europa. Msurile luate pentru reorganizarea Fondului bisericesc i-au pricinuit
mari suprri i i-au grbit pensionarea dorit i pregtit de adversarii si. Nu este
exclus ca la aceasta s fi contribuit i atitudinea lui tranant din septembrie 1939 cnd
a primit i gzduit cu deosebit ospitalitate la Cernui grupul de refugiai polonezi, n
frunte cu preedintele Ignacy Moscicki.
n perioada 16 noiembrie 1942 14 decembrie 1943 mitropolitul Visarion Puiu
a condus Misiunea Bisericeasc Ortodox Romn n Transnistria. Marea majoritate a celor
care au fost desemnai s activeze n cadrul acesteia au rmas stigmatizai pe via i
au avut mult de suferit. Mitropolitul Visarion Puiu nu a fcut excepie i multe din
ptimirile sale nu sunt strine de prezena i pastoraia sa aici.
Ce a fost i ce este Transnistria i care a fost rostul Misiunii aici?
TRANSNISTRIA a fost zona din sud-vestul Ucrainei care se ntindea ntre apa
Nistrului i a Bugului, pn la limanul Niprului, fiind delimitat spre sud de Marea
Neagr, iar la nord de rurile Liadova, Niomji i Rov, pn la aezarea Jmerinca de pe
Bugul superior deasupra oraului Moghilev. La o populaie de peste 2.000.000
persoane n Transnistria erau circa 600 700.000 de romni. Ruii au venit ca stpni
aici n anul 1792 cnd mprteasa Ecaterina a II-a Alekseevna, zis i cea Mare (1762
1796) a botezat acest inut Moldova Nou. Constituirea Transnistriei ca entitate
geopolitic de sine stttoare a nsemnat un act deliberat. O atare provincie nu a existat
niciodat; ea a devenit realitate odat cu prezena trupelor germane i romne dincolo
THEOLOGIA PONTICA

226
de Nistru i cnd cancelarul Adolf Hitler i marealul Ion Antonescu au czut de acord
ca aceast regiune s fie administrat de romni. Zona a suportat distrugeri masive
svrite de trupele NKVD care n retragere au sacrificat tot ceea ce ar fi putut folosi
adversarului. La acestea s-au adugat i cele fptuite de trupele germano-romne.
Din pcate astzi a reaprut aa zisa entitate teritorial transnistrean, cu
capitala la Tiraspol, care nu are ns nimic comun cu teritoriul care pe timpul celei de-a
doua conflagraii mondiale a purtat aceeai denumire; ea reprezint un focar de
instabilitate regional, ntreinut de separatitii rusofoni, sprijinii de armata a XIV-a
rus care staioneaz nc acolo total nejustificat.
Guvernatorul civil al Transnistriei a hotrt ca autoritatea romneasc s nu
introduc sisteme noi de administraie ci s organizeze i s redea via aezrilor cu
strile de fapt gsite. Orice modificare ar fi dus la dereglri inutile in desfurarea
normal a vieii.
ntreaga administraie civil a teritoriului transnistrean a fost deservit de
7.800 de funcionari publici detaai de la diferitele instituii din ar sau angajai
direct, precum i de un numr de 52.000 salariai localnici care funcionau n serviciile
publice, n ntreprinderi i n instituiile de stat i n toate ramurile de activitate i de
producie. ntreg acest organism de salariai autohtoni a avut un comportament loial i
demn fa de administraia romneasc.
Timp de trei ani de zile (august 1941 august 1944) n Transnistria a funcionat
o Misiune Bisericeasc Ortodox Romn avnd drept scop reorganizarea bisericilor i
ndrumarea spiritual - religioas a populaiei dintre Nistru i Bug. Ea a luat fiin din
iniiativa marealului Ion Antonescu fiind ataat pe lng Comandamentul de
Cpetenie al Armatei; din punct de vedere spiritual duhovnicesc ea era sub
ascultarea Sfntului Sinod al Bisericii Ortodoxe Romne. Sediul Misiunii a fost, iniial,
la Tiraspol, apoi la Odessa.
5

Conductori ai Misiunii Bisericeti Ortodoxe Romne n Transnistria au fost:
arhimandrit prof. univ. Iuliu Scriban (15 august 1941 16 noiembrie 1942); mitropolit
Visarion Puiu (16 noiembrie 1942 14 decembrie 1943) i arhimandrit dr. Antim Nica
(14 decembrie 1943 august 1944).
Structura Misiunii cuprindea conducerea central, care se afla la sediul
acesteia, i organizarea n teritoriu pe protoierii de judee i protoierii de raioane,
fiecare cu un numr de parohii. n ceea ce privete personalul au fost o serie de
fluctuaii fiindc acesta nu se compunea numai din preoi cu ncadrare permanent ci
i din preoi misionari trimii pe perioade determinate.
La intrarea trupelor romne n Transnistria Biserica fusese scoas n afara legii,
sfintele locauri fiind nchise (422), demolate parial (313) ori n ntregime (235). n
Odessa funciona o singur biseric i aici slujea un singur preot.
6

Cum era i firesc principala preocupare a Misiunii a fost redeschiderea
bisericilor care primiser alt destinaie i reactivarea preoilor care mai erau n via.
Din iniiativa i prin eforturile mitropolitului Visarion Puiu au fost redate
cultului 600 de biserici n primul an de activitate, iar pn n anul 1944 1300, alturi de
cele ortodoxe fiind reactivate, renovate ori construite din nou mai multe locauri romano-
catolice, protestante, moschei i sinagogi! Pe lng vrstnici, pentru care Biserica nsemna
ceva, tineretul a avut o participare extraordinar fiind elementul precumpnitor la

5
Arhivele Naionale Romne, fond Puiu Visarion, Dosar nr. 14, f. 108.
6
Ibidem.
THEOLOGIA PONTICA

227
sfintele slujbe. La fiecare parohie s-au nfiinat coli de catehizare, la Tiraspol i Odessa
au fost invitai din ar confereniari de prestigiu;
7
n colile gimnaziale i n licee a fost
introdus religia, iar pentru studeni s-a creat n cadrul Universitii din Odessa o
catedr de moral cretin condus de arhimandritul Iuliu Scriban. Mai multe
mnstiri au fost reactivate i nzestrate cu cele necesare, iar publicaii precum: Foaia
duminical, Viaa cretin i revista trimestrial Transnistria cretin au vazut lumina
tiparului. Cu aprobarea organelor locale i avizul administraiei de la Bucureti n toate
zonele unde era populaie evreiasc s-a permis, este adevrat n spaii modeste, s se
ridice sinagogi. Mai mult! S-au trimis din ar fonduri cu destinaii speciale n acest
sens.
8

De Crciun i de Sfintele Pati, n colaborare cu Crucea Roie din Romnia i
Consiliul de patronaj Misiunea Bisericeasc Ortodox Romn n Transnistria mprea
diverse daruri n alimente i mbrcminte, inclusiv copiilor i btrnilor evrei.
Dup ncheierea activitii n Transnistria mitropolitul Visarion Puiu s-a
retras pentru scurt vreme la casa sa de la mnstirea Vovidenia Neamu. A venit
apoi la Bucureti stabilindu-se la ctitoria lui Cernica tirbei.
n august 1944 mitropolitul Visarion Puiu a fost trimis ca reprezentant al
Bisericii Ortodoxe Romne la Zagreb Croaia pentru instalarea primatului Bisericii
Ortodoxe Croate i la hirotonirea unui nou episcop. Era ziua de 15 august i praznicul
Adormirii Maicii Domnului.
Schimbrile survenite pe scena politic internaional i actul de la 23 august
1944 l-au determinat pe ierarhul nostru s aleag exilul. S-a stabilit mai nti la Viena,
mai apoi la Salzburg. n toamna anului 1945 a plecat n Italia fiind gzduit la
mnstirea Maguzzano (27 octombrie 13 iunie 1947). A fost ajutat de papa Pius al
XII-lea (1939 1958) i de cardinalul Tisserand, prefectul Congregaiei Orientale de la
Vatican. De aici a plecat n Elveia locuind la Sonvico Lugano pn n prima parte a
anului 1949. Convins de unii fruntai ai exilului romnesc din Frana vine la Paris,
ultima parte a vieii petrecnd-o n localitatea Viels Maisons Aisne. Atmosfera
tensionat, uneori de-a dreptul exploziv, din cadrul comunitii romneti de aici i-a
pricinuit multe tulburri i neajunsuri care l-au determinat s prseasc Frana. Din
diverse pricini nu a reuit, aa cum s-a ntmplat i n privina repatrierii. La 10 august
1964, anul n care gndise i rentoarcerea n ar, vrednicul i nemngiatul ierarh
mitropolitul Visarion Puiu al Bucovinei a trecut la cele venice.
9

Mitropolitul Visarion Puiu s-a folosit de libertatea exilului pentru a milita n
vederea respectrii integritii hotarelor strmoeti ciuntite de samavolnicul pact

7
Printre ei mitropoliii Nicolae Blan al Ardealului, Nifon Criveanu al Olteniei,
episcopii Nicolae Colan de la Cluj i Grigorie Leu de la Hui i Partenie Ciopron al Armatei.
8
Anulat pentru celelalte pri implicate prevederile lui sunt i astzi 2011 valabile
pentru Romnia!
9
A fost nmormntat ntr-un cimitir romano-catolic din apropierea localitii Viels
Maisons Aisne, slujba fiind oficiat de doi preoi rui ortodoci. n anul 1992 a fost renhumat
n cimitirul Montparnasse din Paris, n acelai mormnt n care repauzeaz ali patru clerici
romni: arhimandritul Iosafat Snagoveanu (1792 1872), ctitorul capelei romne din Paris;
arhiepiscopul Teofil Ionescu (1894 1975, ieromonahul Pahomie Dlhui (1879 1972) i
preotul Vasile Boldeanu (1902 1991). Preoii Mihai Costandache, fiul preotului Mihai, i
protosinghelul Ioachim Giosanu, aflat atunci la studii, astzi episcopul vicar al Eparhiei
Romanului. O candel arde n permanen la cptiul mormntului.
THEOLOGIA PONTICA

228
Ribentrop-Molotov
10
, pentru eliberarea rii de comunism, pentru binele Bisericii
strmoeti i al romnilor de peste hotare, adresndu-se n acest sens marilor puteri i
unor personaliti de prim rang. Pentru temeinicia i valoarea ideilor exprimate n aceste
demersuri i care se axeaz pe respectarea adevrului istoric redm n cele ce urmeaz:

PENTRU SALVAREA PATRIEI MELE ROMNIA
SCRISOARE
ndreptat fruntailor politici ai U.R.S.S.
din Moscova i din Kiev

n alctuirile politice ale popoarelor n continue frmntri i transformri sunt
numeroase chestiuni de rezolvat. Toate ndreptrile i progresul material pot fi folositoare
omenirii, dar, n secolul prezent ceea ce se face este mai mult pentru omul animal i trebuie
completat cu mbuntiri (nu cu nimiciri) spirituale foarte necesare. Trebuie s ne preocupe
situaiile de ordin spiritual, cultural i religios ale popoarelor, spre a fi mereu bine dirijate i
dezvoltate superior, altfel continu ignorana i pornesc decderi morale, necredin i rtciri
religioase ce destram unitatea spiritual a unui popor i pot da natere la grave tulburri n
ordinea luntric a unui stat.
Ca dintr-un mare ghem, scoatem numai urmtoarele dou fire, unul cu caracter
religios i altul politic, pentru motive ce se vor vedea n rndurile ce urmeaz. Alctuirea nu
este diplomatic, nici ziaristic ci n stilul sincer i simplu al scrisorilor binevoitoare n scopul
nobil urmrit.
A. nchipuindu-i c vor rspndi popoarelor un cuvnt impresionant, autorii
revoluiei comuniste din 1917, luptnd contra celor dou piedici din calea lor, unul de ordin
fizic, al armatelor ariste, i altul de ordin spiritual, contra clerului cretin, au zis c religia e
un opium ce amorete mintea oamenilor, deci trebuie nlturat. Aa a ptruns ateismul
revoluionar n unele pturi ruseti slabe n credin. Dar adevrul e invers i opus gndului
acelora. Orice religie este un opium, ns anestezic, amorind suferinele sufleteti ale
oamenilor, deci un balsam necesar i obtesc de prim ordin.
Astfel n furia i febra de la nceputul revoluiei ruseti din 1917, s-a drmat cu mare
greeal ceea ce trebuia doar reorganizat, Biserica i clerul su (...).
Dac comunismul rusesc nu ar fi pornit pe temeiurile unui materialism uscat, ci pe
principiile sublime ale Evangheliei cretine, de mult ar fi devenit dorit i ar fi trecut cucerind
Europa i celelalte continente. Cuceririle sale prezente impuse prin for sunt superficiale i
ubrede. Revoluia a drmat ce trebuia ndreptat, nu distrus(...).
Aceast scrisoare sincer i binevoitoare de ordin spiritual, vine spre voi n numele
celor ale cror cereri poate nu v ajung lesne la cunotin, n acelai timp vine i n numele
meu i al romnilor, popor vecin i cretin de numeroase secole. i iat de ce.
Marea greeal svrit de revoluie n paguba sufleteasc a poporului rus este i
zdruncinarea Bisericii cretine ntregi. Ideologia comunismului rus nu poart nimb divin, ci un
timbru uman redus cu scop suprem materialist, deci nu privete ntreaga via uman,
lipsindu-i vindecarea cerinelor spirituale. De aceea popoarele din cuprinsul Imperiului sovietic
de azi nu sunt comuniste, cum dorii sau v nchipuii. Ele sufer un regim impus, nu ales de
ele, care nu poate continua, dei e impus i altor popoare.
Acum, folosind experienele i suferinele ndurate de poporul vostru fr religie liber,
s se revin nu la stri vechi ci nnoite ntr-o via religioas reorganizat. Este un mare noroc

10
Dumitru Stavarache, op.cit., p. 27. Pastorala a fost alctuit i trimis n anul 1950 i
retrimis n 1955.
THEOLOGIA PONTICA

229
faptul c n poporul rus avei un asemenea aluat; redai-i aceast crm sufleteasc a religiei
sale fr care el se va slbtici. Nici una din toate celelalte tiine sau cunotine omeneti nu-i
poate folosi spiritual mai bine dect credina religioas cretin luminat dat, exemplu fiind
celelalte popoare civilizate din lume (...).
Credina religioas cretin nu a fcut niciodat ru vreunui popor, dimpotriv a fost
i este cea mai distins crm moral binefctoare oamenilor, nenlocuibil i de sprijin ordinii
interne ale statelor. Credina religioas nu este un produs al minii oamenilor, ci un simmnt
adnc sdit n firea tuturor, manifestat mai mult sau mai puin, dup gradul lor de cultur. Ea
se poate altera, nbui, dar niciodat nimici din minile normale. Mini srace fr de credin
au fost n toate timpurile, dar totdeauna puine, i nici un crmuitor de popoare nu s-a
ncumetat s impun golul minii ateilor sutelor de milioane de credincioi. Asemenea gnd ar
fi fost socotit neronian (nebunie).
i ce ar pune omenirii aceast infim minoritate n locul religiei?! Cu ce se pot nlocui
credina, tradiiile i datinile religioase mpletite n via ce nclzesc sufletele oamenilor de mii
de ani? Dar sublimitatea nvturilor morale cretine, cimentul vieii individuale i sociale ale
oamenilor? n timp ce somitile medicale cerceteaz complicata structur a corpului omenesc,
botanitii, zoologii i geologii analizeaz regnul animal i vegetal i adncurile pmntului, iar
astronomii nlimile nesfrite astrale ale cerului i toi laolalt admir cu respect sublimitatea
nelepciunii forei ce a creat pmntul i cerul cu toate minunile lor, creia oamenii i zic
Dumnezeu, nite srmani abia mnjii cu ceva carte i semidocii, microbi ai omenirii ca nite
viermi obraznici, neag aceast for creatoare i crmuitoare, zicndu-i Atei! Gndii-v
la splendida situaie cultural n care se gsesc attea popoare civilizate ale omenirii din toate
punctele de vedere graie religiei cretine. Poate i la celelalte popoare sunt indivizi crora
dintr-o greit nelegere sau totala necunoatere a religiei le place golul intelectual al
ateismului, dar ele au i mulimea nvailor din cele mai nalte instituii culturale foarte
religioi. Nu nimicirea religiei, ci reorganizarea instituiei sale, adic Biserica, trebuia refcut.
S nu mire scrisoarea mea. Ea pornete din freasc datorie n lipsa ierarhilor rui de
ieri i a celor de azi risipii prin lume de groaza masacrelor clerului fcute la nceputul
revoluiei ruse, din faptul c am avut fericirea s cunosc poporul rus ndeosebi n manifestarea
vieii sale religioase sub arism i n al 27-lea an dup revoluie; trimit aceast scrisoare din
dorina de a determina (n locul acelora) pe factorii politici n drept, s redea Bisericii Ruse
reorganizarea necesar, ca s devin din nou frunta ntre celelalte; i adaug, din dorina ca
noi romnii s avem n jurul rii noastre vecini buni cretini. i propunem n asemenea scop,
s se cheme la lucru, ct mai sunt n via, spre a continua Sinodul de la Moscova din 1917,
elementele proprii deosebite ruse dintre ierarhii i mirenii teologi din diaspora, i de folosit cele
mai bune mijloace canonice de ndreptare din cretintatea de azi, indiferent n ce localitate i
sub crma Patriarhiei de Constantinopol, a teologilor din Atena i a teologilor Romei.
B. A doua chestiune privete raportul istoric i politic al vostru cu popoarele vecine
nconjurtoare, deci i cu ara mea, Romnia, svrit ns nu prin acte de prietenie binevoitoare, ci
prin rpire de terenuri, ce dau ntregii omeniri ntrebri ca acestea: Ce lipsete poporului vostru?
Pmnt? Dar, mpreun cu Siberia, avei colosala ntindere de pmnt geografic dintre Marea
Baltic i Oceanul Pacific, cuprinznd aproape toate felurile de bogii necesare i dorite de oameni.
Posibiliti comerciale i industriale? Avei imense i nempiedicate de nimeni, cu nlesniri de a le
nmuli cu produsele altor ri din Europa, din Asia i din lumea toat. Dezvoltri tiinifice i
sociale, oricte ai dori, proprii i de mprumut de la toate popoarele civilizate de pe acest
pmnt, deci, nimic din trebuinele materiale necesare vieii omeneti nu v lipsesc. Iar prin
cretinism cele mai sublime cluziri spirituale i morale spre a v ridica desfurrile vieii
liber mai presus de popoarele lumii.
THEOLOGIA PONTICA

230
Atunci, attea nlesniri avnd, pentru ce nvlii asupra popoarelor vecine i le
supunei prin msuri nedrepte i ngrozitoare cnd ele nu vin asupra voastr, nici nu v cer
nimic dect pace i libertatea trebuitoare vieuirii lor?
n istoria poporului vostru sunt multe pagini ce griesc despre atacurile i rpirile ce
ai suferit pe nedrept de la vecinii ri, mult condamnate. De ce n condiiile schimbate de azi,
voi le svrii asupra altor popoare nevinovate vecine din jurul vostru?
Trimit aceast scrisoare pentru c noi romnii dorim s avem n poporul vecin
ucrainean, nu un vecin cotropitor (dinspre Moscova i Petersburg, cu pretexte vinovate am
suferit 12 incursiuni politico- militare), ci un vecin cu viaa i toate manifestrile sale cretine
nluntrul su i n legtur cu noi, pentru c ntre aceste dou popoare, ucraineni i romni au
fost i mai sunt nc legturi bune, posibile i n viitor.
n trecut, nainte de alctuirea statului rus, prin sudul Ucrainei un mare ierarh
romn, mitropolitul Petru Movil, a pus nceput solid culturii religioase superioare a clerului,
fondnd Academia Teologic de la Kiev i organiznd ntinsa sa eparhie. Apoi, alt ierarh, Gavriil
Bnulescu Bodoni a organizat ntinsele eparhii din sudul Ucrainei (Kiev, Odessa i Ecaterinoslav)
fondnd mpreun cu ducele Richelieu i oraul Odessa pe terenul unui romn, Atanasiu. ntre
popoarele ce alctuiesc Ucraina (rui, romni, polonezi, lituanieni, cazaci i ttari), romnii sunt cel
mai panic i loial. n ntinderea lor spre sud i Marea Neagr ucrainenii au gsit mult sprijin n
romni, dei ei se aflau n calea nvlirilor cazace i ttare, i fr sprijin din partea frailor dinspre
Carpai, aceia fiind ei nii mult tulburai de nvlirile ungurilor i polonezilor. i unii prietenete
pe temeiul aceleiai religii sunt i azi mprtiai precum arat hrile oficiale sovietice, n tot sudul
rii ntre Nistru, Bug, Incule i Nipru. n toate instituiile statului au fost i sunt distini
funcionari. Tot romnii au fost ntemeietori i pstrtori ai mnstirilor Ucrainei (...).
Vrea comunismul rus n aceast omenire pace? Sublim dorin. Fiind un atribut
divin, ea nu se poate realiza ns fr justiie i armonie social. Se dorete sincer oamenilor
egalitate i libertate? Acestea cer mai nti pentru fiecare popor o patrie n hotare juste; n
asemenea scop nu e nevoie de dus n centrul Africii, ele se impun a fi realizate foarte aproape.
Determinai mai nti eliberarea popoarelor europene dintre Baltica i Marea Neagr ocupate
de armatele ruse fr nici un drept moral i exploatate prin cele mai rafinate ventuze economice
vinovate. Printre ele este i Romnia, ar creia Moscova, ca for conductor central i toi
viitorii crmuitori ai Ucrainei, trebuie s-i arate dac nu recunotin, cel puin o vecintate
binefctoare, nu dumnoas i cu rpiri de teritorii, nici cu aciuni distrugtoare, cum sunt
cele ce se desfoar azi prin ocupaia sovietic politic i militar n cuprinsul su.
Acum, noi romnii, rugm, s ni se elibereze ara ntreag ocupat militrete n 1944,
napoindu-ni-se Basarabia de la Marea Neagr la Hotin i nordul Bucovinei, pn spre Pocuia,
acestea fiind teritorii de veacuri ale poporului din statul numit azi Romnia, i respectndu-ni-
se hotarul natural i istoric al fluviului Nistru, ntrit i de arul Petru cel Mare n 1711;
recenta lor rpire a fost fcut n febra rzboiului din anii 1939-1945 cu procedri politice
vinovate (n stnga Nistrului rmnnd a XIII-a republic sovietic, zis moldoveneasc i
moldovenii risipii prin Ucraina).
i terminm repetnd ideea principal a acestei scrisori: noi romnii dorim ca ntre
Romnia i Ucraina s fe o vecintate cu prietenie vie, rmnnd sincer i cretineasc n
vecii vecilor.
Al tuturor ctre Dumnezeu de tot binele rugtor,
Mitropolit Visarion Puiu (Romnia)
Viels-Maisons (Aisne),
France 12 noiembrie 1960.
11


11
Dumitru Stavarache, op.cit., pp. 316-322.
THEOLOGIA PONTICA

231

Apel

Rndurile de fa nu vin din partea unui diplomat, nici de la vreun mare ziarist, ci de
la un prieten sincer i dovedit al poporulu rus i al celui ucrainian. Prin ele ndreapt
nelepciunii voastre un cald Apel, n legtur cu nsemnatele aciuni politice actuale, un ierarh
al Bisericii Ortodoxe din Romnia, aflat fr voia sa, din cauza rzboiului trecut, n apusul
Europei, rugndu-v s-1 citii cu toat bunvoina.
Dei ideile din rndurile ce urmeaz v sunt bine cunoscute din presa mondial,
ngduii-mi i mie cteva cuvinte.
Succesele, zise diplomatice, sprijinite pe cuceriri militare nedrepte sunt efemere, fiindc se
reazem pe frdelegi care zdruncin pacea, averea i viaa luntric a popoarelor cucerite i rmn
condamnate ca acte comise din instincte rmase din veacurile barbare ale omenirii.
Dac curentele de gndire ale timpului prezent nu s-ar sprijini pe pretinsele
ideologii politice att de ubrede i nestatornice, ci pe principiile religiei cretine (cel mai
limpede i bun izvor de produs adevrata pace i armoniile sociale, att de necesare azi tuturor
popoarelor), ntocmirile vieii lor ar fi superioare (...).
Venind la elul acestor rnduri ca romn ntrebm: De ce Velico-Rusia rpete mereu
Romniei provincia Basarabia, iar de curnd nordul Bucovinei i poriunea dintr-un col al
judeului Dorohoi, din nordul Moldovei, teritorii locuite de secole de poporul romn?
Din lips de pmnt? Dar Moscova stpnete astzi toat ntinderea geografic
dintre Marea Baltic i Oceanul Pacific, ocupnd laolalt optsprezece popoare felurite!
Din lips de avuii materiale? Avei avuii imense i le putei spori prin comerul cu
alte popoare; iar cele din Basarabia i ntreaga Romnie, de asemenea, se pot lesne dobndi prin
comer corect.
C n acele provincii sunt i cteva sate locuite de ucrainieni? Dar atunci ar urma, i
logic i de drept, ca i noi romnii s revendicm tot teritoriul cuprins azi n sudul Ucrainei
pn la fluviul Nipru, locuit de sute de ani de romni, precum arat attea date istorice, hrile
vechi i noi, i pentru care motiv Moscova a trebuit s nfiineze Republica Moldoveneasc din
stnga Nistrului!
Cu astfel de cuceriri nedrepte se determin o populaie de 16 milioane de romni, s
vad n Rusia Sovietic de azi, o mare i permanent duman a sa. i se pune ntre Romnia i
Ucraina, dou ri panice, o Alsacie i Lorena nefast.
i adugm: De ce s nu avei n Romnia o ar prieten? De ce s-i ia aprarea sa
totdeauna alte state mai deprtate de dnsa, calea ubred a diplomaiei, i s nu-i arate Velico-
Rusia, prin Ucraina, o vecintate cu sincer prietenie i sprijinire n caz cnd teritoriul
Romniei ar fi atacat de alii?
De aceea, v rugm: provinciile romneti n chestiune, dai-ni-le napoi! Iar gestul
politic fcut recent prin eliberarea Austriei, ce are un mare rsunet bun n toat lumea,
repetai-l i cu celelalte ri ocupate militar din psihoza i-n febra rzboiului.
Eliberai, aadar, i ara noastr Romnia, i o vei ctiga sufletete. Acest merit s
revin Moscovei, nu altora!
Punnd rugmintea noastr n acest Apel, l prezentm clduros nelepciunii
voastrediplomatice, rugndu-v s binevoii a-l primi i a dispune ca, n vederea nlesnirii
adevratei pci ntre popoarele omenirii, s se ndeplineasc n ct mai scurt timp.
Al vostru ctre Dumnezeu de tot binele rugtor,
Mitropolit Visarion
12


12
Ibidem, pp. 192-194.
THEOLOGIA PONTICA

232

DOMNULUI NIKITA SERGHIEVICI HRUCIOV
Prim-ministru al U.R.S.S. MOSCOVA

De la nceperea schimbrilor politice i sociale cauzate poporului rus prin revoluia de
la 1917 au trecut 42 ani. De acum nainte cauzele i desfurrile ei privesc ndeosebi istoria
politic a acestui popor; dar urmrile privind i alte laturi ale vieii sale sociale i individuale,
despre care se poate zice c ntr-adevr Ce nu se face prin evoluie, se face prin revoluie, cer
din cnd n cnd revizuiri. Pentru c revoluia n timpul febrei sale s-a ntins i n alte pri,
pricinnuind zdruncinri materiale i spirituale ce se vindec cu greu i cu ntrziere. i e bine
de revzut, ndeosebi acum dup ce febra acelei revoluii a trecut, iar situaia se poate cerceta n
linite.
n cele materiale constatarea revine ndeosebi crmuitorilor de acum ai statului politic
rusesc. Este ns i o alt urmare revoluionar ce privete fundamental latura spiritual a
poporului rus i a tuturor popoarelor de pe acest pmnt.
Autorul acestor rnduri, nu e nici ziarist, nici diplomat, ci un strin din mulime, cu
datoria de a gri n trebuinele omeneti oricrui for crmuitor pn sus spre Ceruri. Deci rog a
mi se primi i citi aceast scrisoare personal, cu toat bunvoina de a i se cunoate cuprinsul,
orict de ciudat s-ar prea la nceput. Nu o trimit altor crmuitori de popoare din alt parte a
omenirii, toi fiind preocupai prea mult ndeosebi de interesele lor locale, ci le prezint mai nti
persoanei crmuitoare a celui mai numeros popor din Europa, despre care se spune c lucreaz
n prezent pentru prefaceri noi cu mbuntiri trebuitoare ntregii omeniri, unele prea de
mult vreme amnate i chiar necunoscute de ajuns.
A specula arbitrar pienjeniul politic i haosul strilor de lucruri ce fac i obiectul
acestor rnduri, ar fi aciune diabolic, dar a lucra pentru asanarea i armonizarea lor este
oper de inspiraie divin, cu aprecieri i rsunet istoric peste veacuri. i fericii vor fi acei
crmuitori de popoare care s fi fcut nceperea acelor ndreptri.
n prezenta scrisoare eu expun numai urmtoarele puncte, rugnd s fie citite
binevoitor.
Nikita Serghievici, pregtirea bun a vieii unui om se face prin cultivarea lui
intelectual i prin educaia aleas dat mai nti de prini i continuat de colile rii sale, n
care scop toate popoarele de pe acest pmnt folosesc cu bune rezultate i nvturile morale ale
religiei lor, oricare ar fi acelea. Poate nu ai avut n copilrie posibilitatea de a cpta cunotine
religioase din cauza zdruncinrilor fcute atunci de revoluie n viaa tuturor locuitorilor
Rusiei ariste, deci nu e de mirare necredina religioas ce ai, dar rnduielile vieii sociale ce ai,
sunt pe fundament religios.
Imensa mulime a locuitorilor rui din nord, ai Ucrainei i ai Rusiei albe, n-au avut
carte, dar au avut i continu a avea cretere n spirit religios, ce nu trebuie neglijat ci
cultivat mereu; iar o mai bun cretere moral religioas o poate face numai Biserica cretin,
cnd e liber i spirjinit, printr-un cler bine pregtit. Sub acest raport azi n toate rile, prin
oraele mari e haos, ca i n nvmntul public fr cunotine religioase. Dar populaia
oraelor e infim fa de cea a satelor, cele mai multe deprtate de coli, deci acestora, adic
satelor, trebuie s li se dea ntietate, lsndu-li-se liber tezaurul sufletesc al credinei lor
religioase. Fr nvturile religiei n popor ar trebui de fiecare om cte doi poliiti; religia este
singura i adevrata coal a poporului, mama bolnavilor sraci, mngierea celor n suferine
sufleteti, ndejdea celor descurajai, scara minii omeneti ctre Dumnezeu, nsuiri
binefctoare pe care le are numai religia cretin. Nici ideologia savant omeneasc nu s-a
ridicat pn la sublimitatea Cretinismului. Cele mai bune l-au copiat, cele rele l-au falsificat
sau l-au lsat la o parte.
THEOLOGIA PONTICA

233
Nikita Serghievici, viaa oraelor popoarelor naintate azi este dezaxat. Fr crma
moral a cretinismului ea se destram. Centrele lor mari sunt adevrate Sodome i Gomore
biblice, iar instituiile culturale ale acelora, mergtoare n noroaie de tot felul. Popoarele toate
au trebuine de pace i reorganizri civilizate, dar cuvntul pace fr justiie i nfrire ntre
popoare, devine sonor, amgitor i sec. Ce se face n zilele noastre pentru pacea i bunele
dezvoltri ale omenirii?
Politica nimic mai amgitor, ubred i nestatornic dect frmntrile politice ale
popoarelor zise naintate, cu slabe dac nu cu rele rezultate (dovada rzboiului rece i profunda
eclips prin care, precum tii -, trece n prezent nalta lor diplomaie, cu isprvi ca ale Suezului
i frmntrile din rile Asiei i Africii).
tiinele pozitive nc nceptoare i cu rezultate mai mult pentru orae, nu i pentru
mulimea satelor.
Filozofia (cultura intelectual superioar) cu viraje prin vzduhul intelectualitii
omeneti cu care se ocup numai un foarte mic numr de oameni, avnd rezultate ce se
mucegiesc apoi prin biblioteci secole sau sunt fr foloase reale durabile.
Religia ns din care au rezultat cele de mai sus, cluzete i sprijin viaa popoarelor
ntregi de-a lungul secolelor, chiar n primitive manifestri, dei toate mult inferioare
cretinismului. Iar cretinismul bine organizat e n stare a sprijini crmuitorii i viaa
popoarelor cu principiile sale superioare minii omeneti, n chip nentrecut.
Acum iat i care sunt punctele scrisorii de fa de care nimeni dintre marii politicieni
nu se ocup.
a.- Revoluia din 1917 a zdruncinat adnc Biserica Rus din motive politice, fr s-i cear mai
nti o reorganizare a tot ce trebuia mbuntit, iar azi greu va reveni n starea bun
trebuitoare. Complet dezorganizat i subminat de ignorana, de propaganda celor fr
credin religioas i de secte, dei bezbojnicia tolerat oficial e fr rezultatul nchipuit.
Necredina religioas e un rezultat al ignoranei nu al tiinei, cu rele urmri sociale; iar
bezbojnicii pltii sunt un grup de dezorientai care cu aberaiile minii lor i ale altora din
trecut, tulbur balsamul spiritual al ntregului popor; asemenea urmare a tulburat i alte
popoare cretine. Redai acestei Biserici vechea sa splendoare, prin deplin libertate i
sprijinindu-i o nou reorganizare deplin canonic. Renfiinai Seminarii Teologice pentru
pregtirea clerului, academii pentru pregtirea superioar a vdicilor, mnstirile pentru
sufletul religios al ntregului popor ca altdat, i msuri de ngrdire din vreme a sectelor ce se
vor ivi curnd! Chemai acas vldicii i clerul rus risipit azi prin alte pri ale lumii, s
colaboreze la noile ndreptri bisericeti trebuitoare, continund lucrrile Sinodului de la
Moscova din anul 1917!
b.- ndemnai Biserica Rus s colaboreze la nlturarea actualei fracionri a Cretinismului,
ce dureaz de secole, n care scop se poate avea sprijinul organizrii administrative, culturale i
de binefaceri sociale ale clerului cretin romano-catolic n frunte cu papa de la Roma,
ncepndu-se deocamdat cu reunirea Ortodoxiei cu Romano Catolicismul, i se va realiza o
oper epocal de imens folos sufletesc ntregii omeniri.
c.- Nikita Serghievici, sub raport de nalt politic binefctoare omenirii, s se redea tuturor
popoarelor teritoriile cuvenite cu dreptate patriei lor. Azi ntre ele sunt unele fr ar, cu
pmntul lor nstrinat sub alte crmuiri politice, deci fr posibilitatea de a se organiza n
vreun fel: macedonenii, armenii, israeliii i altele. Altora li s-au rpit poriuni din patrie, fr
drept, prin for i viclenie diplomatic. Unii n-au deloc o patrie, ca iganii, iar alii zac sub o
strigtoare inegalitate teritorial, ca japonezii (dei au lng dnii imensiti geografice ca
Siberia). S se vindece i acestora asemenea nedrepti, cum a nceput a li se face de curnd
popoarelor noilor state africane.
THEOLOGIA PONTICA

234
d.- Eliberai micile popoare europene inute sub grea ocupaie militar de cincisprezece ani,
ntre care este i patria mea Romnia, cum ai eliberat Austria, lsndu-li-se toat libertatea
cuvenit pentru a se organiza cum vor voi ele. i s se porneasc un asemenea Edict din
Moscova, dac prin Geneva nu a venit.
Acest fel de urmri trebuie s aib azi revoluia din 1917 pentru ntreaga omenire.
Realizarea acestor puncte va fi un act politic epocal, de imens justiie i admirat de ntreaga
omenire i de istorie.
Nikita Serghievici, sunt la ndemn dou date nsemnate aproape: a revoluiei din
1917, i cea secular a cretintii ce se serbeaz n decembrie de dou mii de ani. Mai este i
putina de a li se da acestor date o nou aureol, cernd i celorlali conductori de popoare s
decreteze mpreun i s se realizeze cele mai sus cerute i vei rmne mare figur istoric, de
politic creatoare.
Ctre Dumnezeu, al tuturor de bine rugtor,

VISARION,
Mitropolit ortodox din Romnia

Domnului General
CHARLES DE GAULLE
Preedintele Republicii Franei

Domnule Preedinte,

n timpul deliberrilor diplomatice ce au urmat ultimului rzboi ntre Marii Aliai la
Teheran n Iran, dl. W. Churchill, reprezentnd Anglia, a comis greeala politic oferind n
mod arbitrar reprezentantului Stalin al Sovietelor ruseti, dreptul de influen politic
asupra Romniei?!
Urmrile au fost:
1. Armatele sovietice ruseti, la 23 August 1944, au invadat i ocupat forat Romnia;
2. Moscova, ncepnd administrarea rii, a format un parlament i i-a impus s cedeze
Rusiei?! provinciile Basarabia i nordul Bucovinei;
3. Pn azi, n 1960, Moscova stoarce din aceast ar, n mod criminal i cu cele mai
perfide i rafinate mijloace cunoscute vreodat n istoria jefuirii popoarelor, toate
bogiile acestei ri;
4. A exterminat ucignd i deportnd n interiorul Sovietelor toate elementele politice i
ale clerului, ce preau potrivnice slbticei ideologii comuniste ruseti.
Acum, n al 16-lea an al acestei robii (svrit, durere, sub privirile indiferente ale statelor
civilizate din lume), subscrisul mitropolit Visarion Puiu din Romnia, fiind unicul ierarh liber
al Bisericii Ortodoxe Romne, fost senator, vin prin aceste rnduri a v ruga urmtoarele:
Dac, ntr-adevr, actualul prim-ministru al Sovietelor ruseti, dl. N. Hruciov, va veni n
Frana la 15 martie curent, v rog, n numele patriei mele Romnia i al poporului su de
17.000.000 de locuitori, s fie sftuit a nceta actuala sa atitudine politic Tamerlanez i s
determine guvernul sovietic s nceap, fr noi amnri, RETRAGEREA TUTUROR
TRUPELOR MILITARE I A TUTUROR FELURITELOR ELEMENTE SOVIETICE din
cuprinsul ntregii Romnii, dincolo de hotarele sale naionale i istorice dinspre rsrit, peste
malul stng al rului NISTRU, elibernd geograficete Basarabia ntreag i nordul Bucovinei
ocupate.
THEOLOGIA PONTICA

235
Iar Excelena Voastr, rugm s binevoiasc a mijloci forurilor n drept ca, retragerea
tuturor acelora, s se fac sub supravegherea i protecia O.N.U., spre a se opri, la plecarea lor,
noi spolieri i victime.
Iar conducerea statului Romnia s fie ncredinat imediat unui guvern romn, care cu
sprijinul unei comisii politice aliate speciale, alctuit provizoriu dintr-un delegat al Franei,
unul al Americii i al treilea al Germaniei sau Suediei, s nceap reorganizarea Romniei,
liber i independent.
Noi, romnii, nu uitm c Frana a mai ajutat ara noastr n mprejurri cruciale. Acum
venim att n mod singular ct i prin memorii colective a v ruga, Domnule general Charles de
Gaulle, preedinte al Republicii Frana, s binevoii a dispune s se vin din nou n ajutorul
rii noastre Romnia i a detemrina i pe marii votri Aliai, s se obin i dezrobirea
celorlalte ri aflate n aceeai situaie politic intolerabil, pentru c nici ele nu prezint contra
Sovietelor ruseti nici un fel de ameninare politic sau militar.
Al Domniei Voastre, Domnule Preedinte, ctre Dumnezeu de tot binele rugtor,

Mitropolit Visarion
13


*
* *
Unitatea diasporei romneti a fost obiectul central al preocuprilor i
activitii sale de dup anul 1944. Pentru cine dac nu pentru conaionalii si din afara
fruntariilor romneti a fondat n anul 1945 Episcopia Romnilor din Europa de Vest,
devenit din 1949 Episcopia Romnilor din Strintate, cu sediul la Paris?
Acestor fii ai neamului nostru risipii prin ri strine li s-a adresat
mitropolitul Visarion Puiu ca un adevrat pstor de suflete. Apeluri, chemri, pastorale
i scrisori sunt modalitile la care a apelat n vederea mplinirii dezideratului su
sincer i firesc. Iat ce scria el ntr-o Pastoral cu subtitlul Cuvnt de folos ctre romnii
din pribegie, ndeosebi din Frana:
... Toi romnii din strintate suntem fr o cluzire politic legal i
rodnic. Deci, nti de toate, ne trebuie un organ reprezentativ, alctuit din cele mai
destoinice elemente delegate de cercurile romneti din largul exil i avnd dreptul de
a se ocupa rodnic de toate chestiunile emigraiei romneti (...) Gsindu-ne departe de
ara noastr, printre strini de neamul i de datinile noastre strmoeti, toi pribegii s
se strng n jurul celei mai curate i mai ocrotitoare instituii, adic a Bisericii noastre,
sprijinind-o spre a ne putea fi de folos, ncredinai fiind c haosul moral, cultural i
ndeosebi cel politic din lumea de azi, n care se frmnt popoarele zilelor noastre, nu
va disprea fr ajutorul luminilor nelepte ale cretinismului, religia pcii i a
armoniilor sociale, i fr care omenirea cade lesne n slbticie i n rzboaie
14
.
La 15 noiembrie 1954 adresa o Chemare clerului i fruntailor romni din S.U.A
i Canada n care pleda pentru aceeai idee: Cu ndreptirea dat de rnduielile
noastre bisericeti, dup care n greeli i n mprejurri grele, ivite n vreo expresie
cretin, poate interveni binevoitor orice episcop vecin, noi am mai fcut o ncercare de
armonizare i organizare a Bisericii Romneti din aceste dou ri, de care ns o parte
din clerul local nu a inut seama (...) Venim, din nou, a ndemna printete clerul i
fruntaii poporului nostru romn din toate grupurile a se mpca i a veni ntr-un

13
Ibidem, pp. 192-194 i 305-311.
14
Ibidem, p. 156.
THEOLOGIA PONTICA

236
Congres n ndreptarea unei asemenea stri, osndite de legile omeneti, de istoria
neamului nostru i ndeosebi de Dumnezeu. i chemm pe toi s grbeasc
colaborarea cu att mai mult cu ct vremurile devin din ce n ce mai rele, iar
neprietenii cretinismului de acas gndesc spre un nou amestec cu alte mpiedicri
ndreptrii dorite de noi. Totodat, s se sprijine reorganizarea trebuitoare pentru
alctuirea unui Sinod autonom, trebuitor azi tuturor romnilor de peste hotarele
Romniei...
15
Alte apeluri ctre romnii din diaspora au fost adresate de mitropolitul
Visarion Puiu n anii 1956, 1958 i 1959.


Pentru frumuseea i bogaia ideilor exprimate
le redm n extenso:
APEL
adresat fruntailor romni din pribegie
FRAILOR, ntr-un timp cnd aproape toat omenirea se afl azi n multe nedumeriri
i felurite dezorientri, trecnd ca printr-o eclips sub attea puncte de vedere, ne gsim i noi,
romnii din exil, mprtiai prin felurite ri strine i fr o organizare crmuitoare, proprie
i ndestultoare, de doisprezece ani!...
Toate plecrile oamenilor din rile lor, se fac de obicei dup o pregtire oarecare:
srmanii, spre a gsi mijloacele de trai mai bun; cei bogai, spre a risipi bani n plimbri;
negustorii, pentru a face nego mai larg, crturarii, dorind a cunoate ct mai mult minunile i
bogiile cu care a nzestrat Dumnezeu acest pmnt. Emigrrile nc au pregtiri rnduite din
timp, numai pribegiile din vremile cu rzboaie sunt fr o mai dinainte pregtire, nfindu-
se ca nite amestecuri de oameni cu felurite ndeletniciri; i dac n mijlocul lor nu se gsesc
elemente cu pricepere i putere de a organiza, ele rmn de izbelite, ndurnd multe greuti i
devin uneori povar n rile strine prin care se opresc n drumul lor. Sub asemenea chip se
nfieaz azi i exilul romnesc, ce de atta timp nu s-a putut organiza n vreun fel bun
nicieri, din cauza lipsei ctorva persoane, de care am amintit mai sus, i a tulburrilor
continue n care se zbat popoarele lumii dup fiecare rzboi. Pentru c nimic nu tulbur azi mai
pgubitor viaa popoarelor, ndeosebi europene, dect frmntrile lor cauzate de felurite
ideologii politice, de nesturate preocupri materiale, i de deprtarea vieuirii lor
de Cretinism.
Privind numai exilul nostru, noi dorim a face puinelor elemente destoinice a
ajuta totui acest exil (mpiedicate pn acum n datoria i dorina lor de a-i da o
crmuire superioar, de ctre cei nepregtii), urmtorul Apel:
n destrmarea n care v aflai n prezent nu vei rmne pentru exilul nostru
de vreun folos, devenind doar o ilustrare a fabulei cu racul, tiuca i broasca. Cu
ndemnul ca s lase ambiiile parvenirilor cu orice pre i ncrederile orgolioase n
merite, adesea numai nchipuite, strigm puinelor valori ce totui avem: UNII-V
fr alt ntrziere. Lucrnd armonic dup un plan bine ntocmit, pe deoparte ajutai
exilul, iar pe de alta vei fi la ndemna factorilor naltei politici, care dispun de soarta
rii i a neamului nostru.
Totodat, ndemnm printete pe toi romnii notri din pribegie s revin
sub streaina Bisericii neamului nostru, dndu-i tot sprijinul cuvenit i trebuitor.

15
Ibidem, passim.
THEOLOGIA PONTICA

237
tiut este tuturor c nvmntul alterat din ara noastr, copiat de la alte
popoare, a ndeprtat, cu mari pagube sufleteti, generaia noastr de cunoaterea clar
a Cretinismului i a binefacerilor sale pentru omenire, de puterea sa moral i de
meritele istorice ale instituiei ce-1 reprezint, adic Biserica. Totui, Biserica fiind
cheagul sufletesc al poporului nostru, i n scopul de a ne fi de acelai folos i azi, noi
dorim a alctui un for superior de conducere bisericeasc n exil, adic un Sinod.
Acesta s asigure, prin cler, pstrarea credinei i a unitii etnice a romnilor din
diaspora, iar ajutat, s devin folositor i trebuinelor noastre politice, cum a fost
Biserica noastr, neamului nostru, totdeauna n mprejurrile sale amare.
Rog, s reflectai i s ne dai rspuns bun i sprijinitor, ct mai curnd. Al
tuturor, ctre Dumnezeu, de tot binele rugtor,
Mitropolit Visarion
16


Comunicare
trimis congresului ierarhilor cretini de la Liste, U.S.A.,
de Mitropolitul ortodox Visarion din Romnia

(28 sept. 1956)
Scopul propus de organizatorii prezentei ntlniri de ierarhi cretini trebuie
socotit a avea dou sorgini deosebite. Pe de o parte, conform sfintei dorine a nsui
Dumnezeului i Mntuitorului Iisus Hristos, artat n cap. 13-18 din Sf. Evanghelie
dup Sf. Ioan, iar a doua sorginte, n numeroasele ndemnuri teologice scrise prin
fraciunile actuale ale Cretinismului, dintre care cele mai multe sunt ale clerului
Bisericii Romano-Catolice.
Cauzele pentru care actul nsemnat i de foarte mare trebuin al
RENTREGIRII CRETINISMULUI nc nu este nceput hotrtor pn n prezent,
sunt numeroase i expunerea lor depete cadrul i timpul acestei ntlniri. Dar, ceea
ce trebuie fcut, fr noi ntrzieri, este nti nmulirea congreselor cu reprezentani ai
ct mai multor fraciuni cretine i consolidarea hotrrilor necesare, neuitnd c pn
acum chestiunile discuiilor teologice dintre diferitele pri au fost cele deosebitoare,
iar nu cele de unire n Domnul (...).
nlesnirile organizrii i rspndirii Cretinismului n prezent sunt infinit mai
numeroase i mai lesnicioase dect n secolele trecute ale omenirii. Btrnii n-aveau
cile de comunicaie ale timpului nostru spre a se putea ntlni de la orice deprtri pe
acest pmnt: trenuri, vapoare i avioane. Nu aveau tipografii i pres; nu aveau
telefoane i radio, nu aveau instituiile culturale teologice superioare de acum.
Ct privete piedicile, unele au disprut, altele se pot nltura, oricare ar fi ele;
nu prin lupte sau impuse, ci prin blndee cretin, lmuriri i convingeri.
E drept c ntre piedicile de azi sunt atitudinea nepstoare a diplomaiei
politice i aceea a unor societi subversive oculte, dumane declarate Cretinismului.
Soarta popoarelor aflate pn ieri sub arbitrajul fotilor mprai, regi i principi acum
este n voia adesea prea liber a actorilor figurani ce trec prin ministerele de externe,
unii cu nendestultoare pregtire, alii provocnd msuri ce nu se deprteaz n
rezultate de cele din trecut. Frmntrile acestora, zise diplomatice, ncurcate cu
interesele celui mai abject materialism, ntrein chiar ntre rile socotite ntr-un stadiu
de superioar cultur general omeneasc, o atmosfer i raporturi strine nu numai

16
Ibidem, pp. 213-214.
THEOLOGIA PONTICA

238
de spiritul pacificator al Cretinismului, ci i de cerinele naturale ale popoarelor
doritoare a tri n pace ntre dnsele i n armonii sociale n cuprinsul lor. De aceea se
i spune c ntreaga diplomaie'' mondial, actualmente, trece prin eclips.
nelepciunea civil a conductorilor de popoare, fr sarea nelepciunii
Cretinismului, este i lucreaz n mod alterat. Pornind dintr-un instinct slbatic,
ntreaga cultur superioar uman de azi d impresia c fuge de sublimele principii ale
Cretinismului. De observat c din toate forurile nalte politice statale, lipsesc
reprezentanii unui stat politic, ce este i deintorul celor mai sublime principii n
stare a face i a menine adevrata pace pe ntregul pmnt, adic Statul Papal. De
aceea, aici nu trebuie a fi de mirare, dac acele instituii politice (ca O.N.U.), dei
ntreinute cu pletore de funcionari i mari cheltuieli bugetare, sunt departe ca prin
jonglerii diplomatice, s aduc pacea n lume sau a rezolva just nedreptile comise de
unele popoare asupra altora, ca n vremurile omenirii lipsite de Cretinism.
Toat viaa omeneasc, trecut sub pretins crmuire a attor specimene de
ideologii i crmuiri politice felurite i efemere, intr acum sub stpnirea
tehnocraiei, izvor de noi frmntri i dezechilibre culturale i sociale, tulburnd mult
popoarele cele fr balsamul Cretinismului. Omenirea se afund mereu n
Mamonism; iar cnd oamenilor le este prea drag pmntul, ei uit cerul. Singura
instituie, neimitabil, cu drept divin i uman, ce ar trebui s intervin azi eficace
pentru limpezirea attor situaii tulburi din ntreaga omenire, este Biserica Cretin.
De ce nu intervine n toat msura trebuitoare? Din nendestultoare pregtire
cultural a conductorilor clerului attor fraciuni bisericeti? Sau din parazitismul
acelora? Sau din amndou aceste cauze? n prezent, au loc pretutindeni tot felul de
congrese civile, numai cele bisericeti sunt prea rare i izolate, i fr rezultatele
urmrite, iar n Ortodoxie, deloc!
Salutnd cu dragoste n Domnul congresul de fa, i dorim, s nu rmn un
adaos la attea altele anterioare zadarnice, ci un nou i puternic ndemn, pentru
consftuirile i hotrrile cele de urgent trebuin spiritual pentru omenire i de real
sprijin pentru Cretinism, ntiul punct programatic superior fiind Rentregirea
Cretintii.
La lucru deci i Dumnezeu n ajutor!
Mitropolit Visarion Romnia
17


Pild vie de sacrificiu pentru pstrarea i afirmarea identitii noastre ortodoxe
romneti mitropolitul Visarion Puiu s-a dovedit i un vizionar pentru ceea ce noi numim
astzi Uniunea European: Suntem contieni c fr identitate proprie ortodox i
romneasc, pe care am motenit-o de la naintai, nu numai c ne pierdem pe noi nine, dar
nu prezentm nici un interes pentru neamurile n mijlocul crora trim. Europa unit pe care
o viseaz muli se poate construi numai pe afirmarea identitii proprii fiecrui neam,
cu deschidere fireasc spre celelalte.
Refacerea unitii cretine a fost unul din elurile pentru care mitropolitul Visarion
Puiu nu a precupeit nici un efort. Problematica ei, vzut ca unitate spiritual n specificul
Bisericilor naionale, a fcut chiar obiectul tezei sale de licen n Teologie intitulat
Cretinism i naionalitate. Au urmat apoi o serie de articole i studii, scrisori trimise
diferiilor teologi i reprezentani ai Bisericilor Ortodoxe, precum i vizitele efectuate n diferite
Biserici cretine din 130 de localiti din ri europene 22, asiatice cinci, i africane trei.

17
Ibidem, pp. 239-241.
THEOLOGIA PONTICA

239
De asemenea, burse acordate tinerilor strini n Romnia i romnilor n strintate i
activitatea misionar n Transnistria.
ndemnul porunc al Mntuitorului Hristos Ca toi s fie una Ioan 17,21 l-a
avut n vedere i n anii si de pribegie. Lumea noastr de azi are nevoie de un cretinism
unitar, cu fundamente dogmatice pure, aa cum s-au pstrat n Ortodoxie, cristalizat n
organizaii administrative, cum sunt cele romano-catolice, i purificat prin criticile pozitive ale
protestantismului postula mitropolitul Visarion Puiu. Este vorba cu alte cuvinte de
cretinismul autentic propovduit de Hristos Domnnul i axat pe Evanghelie. El trebuie ns
curat de adugirile pe care omul i le-a adus din eroare ori involuntar i care i-au slbit
constituia, puterea sa luminoas i aciunea de salvare moral a neamurilor.
ntre documentele elaborate de mitropolitul Visarion Puiu pe aceast tem sunt:
articolul Spre rentregirea cretinismului, memoriul trimis patriarhului Ierusalimului i
scrisorile adresate patriarhilor de la Constantinopol i Moscova. n toate acestea mitropolitul
pribeag venea cu o serie de propuneri valabile i astzi: diferenele dogmatice din nvtura
Bisericilor cretine s fie lsate pe seama sinoadelor episcopilor i a profesorilor
competeni de la Facultile de Teologie; s se renune la prelegerile i conferinele care
accentueaz numai punctele divergente; literatura scris care ntreine raporturile
intolerabile dintre Ortodoxie, Romano - Catolicism, Protestantism i Iudaism s fie
lsat deoparte i s se ncurajeze o literatur de fraternizare, care, fr a ignora
diferenele, s sublinieze toate punctele comune; schimbul de profesori i studeni ntre
Facultile de Teologie; schimb de publicaii, vizite reciproce, consultri i conferine
pregtitoare pentru un nou sinod ecumenic. n memoriul trimis Patriarhiei din
Ierusalim, decembrie 1948, fcea o temeinic analiz a acestui centru al cretinismului,
Ierusalimul, i avansa propuneri pentru reorganizarea lui: declararea Ierusalimului ca
ora internaional i punerea sa sub controlul ONU; garantarea drepturilor de
proprietate a diferitelor Biserici i confesiuni (cretini, evrei i musulmani) existente pe
teritoriul rii Sfinte; Sinodul Patriarhiei Ierusalimului s se constituie cu participarea
delegailor din fiecare Biseric ortodox naional (Grecia, Rusia, Romnia. Serbia,
Bulgaria. Albania, Finlanda).
De ncheiere mitropolitul Visarion Puiu aprecia c una din marile probleme ale
lumii, pacea, nu poate fi meninut fr implicarea Bisericilor cretine i colaborarea
freasc dintre ele.
*
* *
Nefericit deschiztor al cetei ierarhilor stigmatizai de regimul i ideologia care
au fcut attea victime n Romnia anilor 1947 1990, mitropolitul Visarion Puiu a
ncercat s schimbe mentaliti i principii tributare vremilor i ideologiilor
secularizante i atee.
Cu o extraordinar deschidere spre afirmarea idealurilor i mplinirea aspiraiilor
tuturor romnilor vrednicul nostru Ierarh a luptat neobosit pentru interesele Bisericii i
ale Neamului su. Caracter intrasigent i de o corectitudine ieit din comun n ceea ce
privete drepturile i gestionarea bunurilor Bisericii, rvnite de politicienii vremii n
frunte cu regele Carol al II-lea, mitropolitul din urbea Pacanilor nu a precupeit nici
un efort pentru combaterea corupiei din structurile Bisericii i din instituiile statului
protejnd cu orice risc valorile i interesele naionale. Pentru repararea marilor
nedrepti pe care mai marii vremii le-au pricinuit rii i neamului romnesc
mitropolitul martir a fcut apel la marile puteri i mari personaliti politice
THEOLOGIA PONTICA

240
trimindu-le apeluri i scrisori n care le-a identificat i propriile greeli svrite, cele
mai multe n mod premeditat.
Cutezan, hrnicie, moralitate i rigoare sunt atributele care definesc acest
spirit deschis valorilor spiritual cretine.
Bogata coresponden cu reprezentani ai Bisericilor Ortodoxe surori, precum i cu acei
ai diverselor Biserici cretine din perioada anilor 1945 1963 constituie dovada
incontestabil c ideea apropierii i colaborrii acestora n vederea refaceerii unitii de
pn la Marea Schism din anul 1054 a fost una din preocuprile sale majore i pentru
care a militat apelnd la toate mijloacele.

Pentru toate acestea i mai ales pentru credina sa hotrt i lucrtoare n
adevrurile Evangheliei, pentru devotamentul nedezminit fa de Biserica i
Neamul romnesc pe care le-a iubit i de care nu s-a dezis nicicnd, ca i pentru
suferinele i neajunsurile exilului socotim c reabilitarea memoriei sale trebuie s
se produc nentrziat, pe prim plan punndu-se aducerea sa din Frana i
renhumarea la Vovidenia Neamului pe care a iubit-o nespus i unde din vreme i-a
amenajat i locul pentru odihna de veci. Mai mult. Socotim c rnduirea sa n
calendarul aleilor lui Dumnezeu din snul neamului romnesc ar fi o cuvenit,
binemeritat i ndreptit rsplat!

CRI N AGORA


MIJLOCITORI NTRE CRETINISMUL ORIENTAL I CEL OCCIDENTAL

Alexandru Surdu, Izvoare de filosofie romneasc, Ed. Biblioteca Bucuretilor,
Bucureti, 2010

Domnul academician Alexandru
Surdu prin Izvoare de filosofie
romneasc (Editura Biblioteca Bucureti-
lor, Bucureti, 2010) ne propune un
adevrat periplu spiritual n istoria i
adncirea cunoaterii propriei noastre
culturi i civilizaii, cldite pe iubirea de
Dumnezeu, adic pe cele cinci
componente evanghelice ale acesteia.
Nu poi s fii cretin arat Domnia sa
fr s crezi n: (1) Buna Vestire, (2)
Naterea Domnului, (3) Viaa i moartea
Acestuia, (4) nvierea i (5) nlarea.
Or, fiecare dintre acestea, prin simpla
lor cunoatere i acceptare (ceea ce
nseamn credin), fr alte dovezi sau
demonstraii, conine concepii despre
lume, despre via i moarte, despre
dreptate i libertate, despre bine i
despre ru, adic despre cele mai
importante surse sau izvoare de
filosofie, cum le zicea Constantin
Noica; el nemaiavnd prilejul s le
exprime ca atare din cauza vremurilor
potrivnice n care i-a petrecut ultimii
ani de via, lsndu-ne ns, implicit,
multe nvminte care pot fi desprinse
la o lectur atent a crilor sale (p. 66).
Domnia sa i propune i
totodat ne propune acest exerciiu
spiritual i filosofic, motivat fiind de
faptul c astzi s-a schimbat modul de a
se duce luptele mpotriva credinei i a
filosofiei noastre spirituale, cu toate c
n fapt se continu ntr-un fel cele pe
care le-au avut de ndurat credina
strbun i cultura naional n
perioada comunist: Mai nou, se lupt
altfel, prin adparea, mai ales a celor
nevoiai, la izvoare strine (religii de
coloratur extrem-oriental, secte,
asociaii, organizaii oculte etc., ca i
orientrile ateiste travestite n
preocupri) (p. 18); ca s nu mai
vorbim de agresiunea noului gnosticism
de tip maniheist, reprezentat de seria
scrierilor gen romanele lui Dan Brown.
Acest fapt face ca s fie, mai evident ca
oricnd, c nu vom putea s rezistm
tuturor atacurilor de genul acesta dect
prin cultur - i mai ales prin filosofie
(aici nelegndu-se i credina, n.n.)
zicea Noica; este evident, numai astfel
ne putem califica n noua ornduial a
lumii.
Dar de ce trebuie s plecm de la
Noica n acest demers? Pentru c
Noica, temtor din fire, avea i viziuni
apocaliptice n legtur cu amestecul de
limbi i de popoare, prevestit de pe
atunci, dar simit ca atare abia n zilele
noastre. Faptul c vom fi alungai nu
numai din istorie, ci i din ara pentru
care s-au luptat naintaii notri, ncepe
s prind contur i nuane destul de
sumbre... Poate c i noi am greit pe
alocuri, lsnd izvoarele fertile
nengrijite s piar, cum am lsat adesea
i ogoarele neirigate, pregtindu-ne
terenul spre deertificare (pp. 10-11).
Avnd contiina c aa cum
pn acum am nfruntat primejdiile
care ne-au ameninat, uneori, chiar
fiina naional, de care ns, uneori cu
pierderi imense, am reuit, iat, dup
trei milenii de continuitate (atestat
istoric i arheologic) s ne pstrm aici,
ca i n cele mai groaznice timpuri, un
THEOLOGIA PONTICA

242
ultim refugiu (pp. 18-19) vom reui
s biruim noile ameninri numai dac
nu ne vom nchide dialogului cu cei din
jur i cu noi nine, printr-un
constructiv schimb de valori spirituale
i culturale; n aceast privin de un
real folos fiindu-ne fondul genetic
motenit de la traco-gei, a cror
credin a avut o puternic influen
asupra comportamentului acestora:
curajul, lipsa fricii de moarte, eroismul,
dar i cu repercusiuni asupra unor
practici sociale, fiindu-ne cunoscut
celebra lor viziune psiho-somatic:
Cci toate pornesc de la suflet, att cele
rele, ct i cele bune ale trupului i ale
fpturii noastre depline; i de aici se
revars ele, aa cum de la cap totul se
rsfrnge asupra ochilor (p. 29).
Pornind de la faptul c dup
Diogenes Laertius ntre primii
nelepi ai grecilor muli erau strini,
ntre care i Orpheus, i Samolxis,
precum i Pittacos, i Anarcharis (doi
dintre cei apte nelepi ai grecilor),
domnia sa dorete s ne ncredineze de
adevrul c istoria civilizaiei din zona
Dunrii de jos (e) cu mult anterioar
celei greceti (p. 23), fapt pentru care i
marele poet Eminescu omul deplin al
culturii noastre, cum l-a numit Noica
adresa contemporanilor si ndemnul,
valabil i astzi, de a se strdui s
afirme exitena romneasc la gurile
Dunrii ca pe un strvechi strat de
cultur i civilizaie. Pe aceast linie de
gndire i simire romneasc i
domnul academician Alexandru Surdu
arat n mod sintetic i cu o logic pe
ct de clar, pe att de convingtoare
c nu ntmpltor, din arealul
romanitii rsritene, teritoriile din
Sudul Dunrii, care, aa cum le arat i
denumirile (Dacia Mediterranea, Dacia
Ripensis, Dacia Pontica, numit Scythia
Minor), formau o continuitate nu numai
teritorial, ci i etnic cu Dacia nord-
dunrean, continuat n Sud cu Moesia
i Tracia; romanizat sau nu, aici se
vorbea o limb protoroman s-au
afirmat nu mai puin de 41 de mprai
de origine traco-geto-dac ai imperiilor
Roman i Bizantin, ncepnd din 235 i
pn n 610 (p. 35).
Sine ira et studio, domnia sa
consider c este meritoriu faptul c n
plin er comunist! - o prim
cercetare de amploare i aparine
(Printe)lui Ioan G. Coman (Scriitori
bisericeti din epoca strromn,
Bucureti, 1979). El se refer pe larg la
afinitile dintre credinele traco-geto-
dacilor i cele cretine (Nemurirea
traco-geto-dac i atingeri cu
cretinismul). Se dovedete c aceast
populaie era demult pregtit pentru
adoptarea cretinismului. Faptul c nu
este vorba de simple paralelisme o
dovedesc - dup Ioan G. Coman - i
relatrile patristice despre cretinarea
acestei populaii, proces n cadrul cruia
se apela la vechile credine.
Este invocat Clement Alexandrinul
(150-215), care face referine la cultul lui
Salmoxis, la sacrificiul mesagerului i la
meditaia asupra morii dttoare de
via ntru Hristos, att la brbai, ct i
la femeile nelepte. Brbai i femei
nelepte, amintind de gei, un popor
barbar, cruia nu-i lipsete gustul
filosofiei. Este amintit i Sfntul
Grigore de Nazianz, care a trit pn n
389. Acesta, ncercnd s-l converteasc
la cretinism pe Nemesius, i amintete
de geticul Salmoxis. ndumnezeirea
sau nemurirea conchide Ioan G.
Coman devine astfel un important
punct de ntlnire ntre salmoxism i
cretinism. La acestea se adaug
practicarea nelepciunii sociale i
comportamentale: dreptatea, cumptarea,
modestia, echilibrul i viaa de tip
monahal, ascetic al preoilor traco-geto-
THEOLOGIA PONTICA

243
daci, ca un preludiu al monahismului
cretin (p. 37).
Fondul comun al romanitii
rsritene este dovedit deopotriv i de
numeroii martiri din Nordul i Sudul
Dunrii, de pn la consolidarea
cretinismului (313) sub mpratul
Constantin cel Mare (306-337), daco-
roman din Moesia Inferior, dar i mai
trziu (martiriul Sf. Sava din 372), n
timp ce importante documente literare
teologice nu apar dect n Sudul
Dunrii. Ioan G. Coman se refer la
Niceta de Remesiana (din Dacia
Mediterranea), Laurentius de Novae
(din Moesia Inferior), Teotim de Tomis
(Scythia Minor), Axentius de
Durostorum (nscut n Dacia ocupat
de goi), Palladius de Ratiaria (nscut n
Dacia Ripensis), Maxim de la Dunrea
de jos, Sf. Ioan Cassian (Scythia Minor)
i Dionisie Exiguus (Scythia Minor).
Aceste documente se impun, n
mod deosebit, prin caracterul lor
ecumenic, n ciuda aparenei de izolare
a acestor scriitori. De altfel, vorbitori de
limb latin i greac, ei au fost
mijlocitori ntre cretinismul oriental i
cel occidental, majoritatea teologilor
daco-romani stabilindu-se cu timpul n
Occidentul latin. Important este aici
direcia de migraie a influenelor
teologice, de la periferia imperiului spre
centru i de la Est la Vest (pp. 36-39);
acestora se adaug dup cum arat n
mod documentat Mitropolitul Nestor
Vornicescu, n Primele scrieri patristice
n literatura noastr, secolele IV-XVI,
Craiova, 1984 alte personaliti
teologice daco-romane: Episcopul Ioan
al Tomisului, Episcopul Teotim al II-lea
al Tomisului, Episcopul Valentinian al
Tomisului, clugrii scii din secolul al
VI-lea: Leontie, Ahile i Mauriciu.
Fostul Mitropolit al Olteniei mai arat
c sunt destul de importante circulaia
scrierilor patristice daco-romane i rolul
pe care l-au ndeplinit n contextul
specific al vieii cretine pe teritoriul
rii noastre n contextul evoluiei
culturii teologice n istoria Bisericii
Ortodoxe Romne (pp. 39-40).
Trebuie s spunem c ntre aceti
scriitori se remarc n mod deosebit
dovedind c n lumea daco-roman nu
exista numai o via duhovniceasc
cretin, legat eventual de anumite
instituii monahale sau eclesiastice, n
mod ntmpltor, ci este vorba de o
via cultural complex, determinat,
cum o dovedesc i urmele arheologice,
de numrul impresionant de localiti
urbane i rurale pe ntreaga vale a
Dunrii, din Pannonia pn n Dacia
Pontica (p. 43) filosoful daco-roman
Aethicus Histricus, originar din Histria,
el ocupnd un loc cu totul aparte: A
cltorit prin numeroase ri din
Europa, Asia i India, alctuind o
Cosmografie utilizat ulterior de ctre
Arhiepiscopul Isidor al Seviliei. Se
cunosc 40 de copii ale acestei lucrri,
care au circulat n Europa occidental
pn n secolul al XVI-lea. Cosmografia
lui Aethius conine i numeroase date
despre limbi, popoare, state i familii
celebre, ca i descrieri ale unor
construcii care dovedesc cunotine
temeinice de arhitectur. Lucrarea este
nsoit i de un alfabet original (p.
41).
Lui i se adaug Ioan Maxentius, a
crui gndire a fost influenat de
scrierile lui Augustin, mai ales n
legtur cu raportul dintre liberul
arbitru i graia divin. Aceeai
influen se regsete n scrierile lui
Ioan Cassian referitoare la pcatul
originar i efectele sale asupra naturii
morale a omului. Mai puin pesimist
dect Augustin, pentru care mntuirea
omului ine n ntregime de graia
divin, Ioan Cassian considera c
THEOLOGIA PONTICA

244
nceputul credinei i voina spre bine i
aparin omului nsui (pp. 41-42).
Se cuvine s nu-l uitm nici pe
Leontius Byzantinus, care n lucrrile
sale polemice de Teologie face uz de
mijloace logico-demonstrative, fiind
apreciat ca unul dintre fondatorii
scolasticii. Nscut n 485 n Dacia
Pontica, numit i monahus de
Scythia, amintit alturi de ali doi
clugri scii (Ahile i Mauriciu),
cunosctor al scrierilor teologice ale
daco-romanilor, dar i ale filosofilor
greci, opereaz frecvent cu terminologia
aristotelic a categoriilor i a celor cinci
voci ale lui Pophirius: gen, specie,
individ, proprietile fiinei, accidentele
separabile i inseparabile .a., pe care le
ilustreaz cu concepte teologice
(dumnezeire, fiin, ipostaz, kenoz,
esen, fire, chip .a.; un text ilustrativ
n acest sens fiind considerat cel n care
acest gnditor spune c firea conine
ideea de existen, pe cnd ipostaza o
conine i pe aceea de existen n sine.
Firea arat specia; ipostaza indic
individul. Cea dinti desemneaz
universalul, cea de-a doua separ
particularul de comun; ntr-un cuvnt,
cele consubstaniale se zic n chip
propriu c sunt de o singur fire i
raiunea existenei lor este comun...
(p. 44).
Printele Ioan G. Coman un
cunoscut i apreciat patrolog, dar i un
distins cunosctor al filosofiei cretine
se refer la cultul Mntuitorului Iisus
Hristos, al Maicii Domnului, al Sfinilor
Apostoli i, n mod special, la cultul
martirilor. Cretinismul i limba latin a
daco-romanilor au fost conchide Ioan
G. Coman principalii factori de unitate
i de continuitate ai populaiei traco-
geto-dacice, strromne i romneti n
condiiile deosebit de grele ale
migraiilor pgne; acest fond de trire
i gndire cretin a impus
terminologia din domeniul Dogmaticii,
Liturgicii, Moralei i Pastoralei,
contribuind n egal msur la
progresul i afirmarea scrisului
romnesc, a lingvisticii, a filologiei (p.
40).
La rndul su, profesorul Mihail
Diaconescu un evocator n romanele
sale al multor momente reprezentative
din istoria culturii i a vieuirii n
aceast vatr printeasc a romnilor
din cele trei provincii ntr-o Antologie
de literatur daco-roman, publicat n
2003, face demonstraia c textele
scriitorilor daco-romani au caracteristici
teologico-filosofice evidente, cum sunt
cele ale Sfntului Martinus de Bracara,
originar din Pannonia. Este vorba de
Micul tratat despre moravuri, Despre
trufie i Despre mnie. Aceste lucrri
conin multe precepte moral-cretine,
dar i numeroase consideraiuni despre
comportamentul natural, ca i despre
suportul psihic al acestui comporta-
ment.
Regsim n aceste texte enunuri
care pot fi parafrazate dup relatrile
care ni s-au pstrat despre credinele
traco-geto-dacilor i practicile lor
medicale, descrise de Platon n dialogul
Charmides, de genul: Cuvntul este
imaginea sufletului; mai puternic este
cel care nvinge o poft dect cel care
nvinge un duman; nobleea sufletului
nu este altceva dect generozitatea
simirii; nobleea corpului decurge
dintr-un suflet generos; i multe altele
(p. 45). Chiar dac numai aceste
sublinieri le-am reine, ar fi suficient
pentru a considera c inedita carte a
domnului academician Alexandru
Surdu se constituie ntr-un adevrat
vademecum pentru oricine dorete s
identifice rdcinile cretine ale culturii
noastre, ntruct ofer o binevenit
demonstraie pentru susinerea a ceea
ce afirma marele nostru critic i istoric
THEOLOGIA PONTICA

245
literar G. Clinescu: Romnii i cultura
lor sunt mai aproape de Elada antic
dect cultura grecilor din zilele noastre!
O atenie deosebit n amintita
carte se acord nvturilor lui
Neagoe Basarab ctre fiul su Thedosie
despre care Constantin Noica, n
Pagini despre sufletul romnesc (1944),
spunea c reprezint treptele care-l pot
urca pe fiul su, Theodosie, spre
contemplaie, adic treptele desvr-
irii, motiv pentru care considera c
aceast scriere care este avant la lettre
un adevrat manual de Misilogie,
ntruct postuleaz rezistena n faa
pericolului turcesc prin mrturisirea
credinei n Hristos i practicarea
rugciunii este, fr nici o exagerare,
prima carte mare a culturii romneti
(p. 24), n care se oglindete profunda
asimilare a experienei ortodox-isihaste
a divinului, aplicat ns nu mediului
monahal, ci obligaiilor unui om de stat,
unui conductor ce nu are doar
rspunderea mntuirii sufletului su, ci
i pe aceea (sau mai presus de toate pe
aceea) a mntuirii unei ri i unui neam
ce se confrunt cu teribile primejdii
(Dan Zamfirescu). Din aceste motive,
aceast scriere a voievodului muntean
nu se adreseaz numai fiului su, ci i
altora cari vor fi n urma lui, precum
i boiarilor si pre cei mari i pre cei
mici.
Corectnd unele afirmaii ale lui
Constantin Noica i subliniind faptul c
voievodul recomand dragostea i
blndeea, postul i rbdarea, osteneala
trupeasc i privegherea, abinerea de la
hul, glceav, glume i ruti, n mod
special curenia sufleteasc, aceste
inconfundabile condiii morale ale
rugciunii, domnul Alexandru Surdu
arat c dintre toate cea mai
important condiie este dreapta credin;
textul se bazeaz n mod special pe
coninutul Crezului, dar sunt enumerate
i interpretate toate momentele mai
importante din viaa lui Iisus Hristos, n
Care noi s credem cu tot sufletul i s
mrturisim i nu cu vreo prere cumva,
ci cu toat adeverina...
i, fiind vorba aici i de gurile
criticilor cele mincinoase i brfitoare,
voievodul cere credinciosului discern-
mnt i opiune n cunotin de cauz
(pp. 80-81). ns din ntregul coninut al
crii, dup prerea domniei sale, textul
care intereseaz i impune o analiz
special este: Acestea toate le socotete
i le gndete i cu cele bune te
ngrdete, iar cele rele tu le leaped.
ns nu le vei putea socoti, dac nu vei
face cu dreptate lucrurile lui
Dumnezeu. C mai nti de toate este
tcerea. Deci tcerea face oprire, oprirea
face umilin i plngere, iar plngerea
face fric i frica face smerenie.
Smerenia face socoteal de cele ce vor s
fie, iar acea socoteal face dragoste i
dragostea face sufletele s vorbeasc cu
ngerii. Atuncea va pricepe omul c nu
este departe de Dumnezeu (p. 82).
Concluzia este c aceast carte
exemplar a culturii romneti este o
pledoarie pentru isihasmul laic de
care fcea amintire i Sfntul Grigorie
Palama; faptul c n finalul
nvturilor sale sfntul voievod le
cere tuturor celor care vor citi aceast
carte s se roage pentru el este
considerat de ctre domnul academician
Alexandru Surdu a reprezenta un text
rezumativ al vieii cretin-ortodoxe,
bazat pe un comportament exemplar al
domnitorului i al slujitorilor si, care ar
trebui s fie al oricrui cretin, nsoit de
rugciunea permanent, cu ocazia
oricrei nfptuiri, pentru obinerea n
aceast via, cu toate necazurile ei a
graiei divine. Sfntul Neagoe
mrturisete cu nestrmutat ncredin-
are c Bunul Dumnezeu n-a dat
aceast putere numai Apostolilor, ci o
THEOLOGIA PONTICA

246
dete tuturor celor ce le iaste voia s
speasc i carii vor s urmeze lui i s
s umble dup poruncile lui (p. 87).
nainte de a trece la prezentarea
credinei biblice, se cuvine a aminti c
domnul academician Alexandru Surdu
se oprete la traducerea integral a
Bibliei n limba romn (1688), la
Logica lui Titu Maiorescu, la traducerea
de ctre Mihai Eminescu a Esteticii
transcendentale din Critica raiunii
pure a lui Immanuel Kant; n final
acord o atenie deosebit exprimrii n
romnete a altceva dect s-a spus n
celelalte filosofii, mai bine dect au
fcut-o alii i chiar imposibil de a o face
n alte limbi, considernd c Mircea
Vulcnescu n Dimensiunea
romnesc a existenei - i Constantin
Noica sunt cei care au contientizat i
totodat realizat acest fapt: Este
deajuns s-l amintim aici pe
nedeterminatul ceva, care l conine
pe ce (ca n francez, quel, i n german,
was, corespunztoare grecescului ti i
latinescului quid). Dar ceva, spre
deosebire de etwas-ul german, prin va
sugereaz un viitor voliional.
Or, grecii formau cu ti esena
prezentului (to ti esti, ce este-le, cruia
i zicea Cantemir estime), dar i
esena trecutului, cviditatea (de la quid
erat esse, care l traduce pe to ti en einai,
ce era s fie-le). Amintim aici c
ceva-ul unguresc, valamit, compus din
vala i mit = ce, conine o form de
trecut (vala), corespunztoare cviditii.
Numai romnescul ceva, dup
cunotina noastr, sugereaz viitorul;
respectiv ceva fi-ul i ar putea s
constituie categoria fundamental a
viitorologiei (pp. 106-107).
O atenie deosebit se cuvine a
acorda modului n care sunt prezentate
folosind cheia filosofic, mai precis
spus cheia dialecticii pentadice, una
dintre preocuprile prioritare ale
filosofului, logicianului, dar i inte-
lectualului credincios cretin Alexandru
Surdu temele filosofice n Pentateuh:
Vechiul Testament, n special primele
cinci cri ale lui Moise (Pentateuhul
sau Tora), tradus n grecete la
Alexandria (secolul al III-lea . Hr.), a
fost recepionat n cultura occidental a
vremii, romano-greceasc, mai ales pe
plan filosofic, platonico-iudaice
(creaionismul), dar i a perspectivelor
(ateptate n acele vremuri) de
ndreptare a lumii prin intervenia
Divinitii(p. 55); precum i izvoarele
evanghelice ale filosofiei romneti:
Noul Testament i, n special, cele
patru Evanghelii au fost, ncepnd cu
primele secole ale erei noastre, cele mai
importante surse teologico-filosofice i
comportamentale ale daco-romanilor,
strromnilor i ale romnilor pn n
zilele noastre, ceea ce explic de ce
romnii spre deosebire de alte
neamuri primindu-le ca revelaii
statornicite n Sfnta Scriptur i nu ca
expresii ale comentatorilor sau
hermeneuilor, fie ei preoi sau laici, fie
teologi sau savani, au mers pe calea
credinei, nu a ndoielii, pe calea
rugciunii, nu a comentariilor, a
legturii adevrate, religioase (de la
religo, religare) cu Divinitatea, urcnd cu
trud i struin pe treptele tot mai
nalte ale ndumnezeirii (theosis).
Aceasta este calea pe care nu se
poate merge oricum, prin simpl voin,
opiune sau srguin. Din aceast
cauz termenul de experien
religioas nu este potrivit pentru
dreapta credin. Cretinul nu face
experimente, ncercri, pornind de la te
miri ce ipoteze, el are sau nu triri
mistice, dac s-a nscut i a fost crescut
ntru credin; i anume, ntru cele cinci
componente evanghelice ale acesteia
(pp. 65-66).
THEOLOGIA PONTICA

247
Plecnd de la afirmaia c
nceputul Lumii (Universului =
Cosmos) este trancendent, adic trece
dincolo de orice limite imaginabile n
timp (p. 58), domnul academician
Alexandru Surdu puncteaz c
desfurarea Genezei pe zile
(cosmice), adic pe etape sau ere
cosmice, cu desprirea luminii
(energiei) de substan (ntuneric); a
cerului (vidului) de corporalitate (de
substana solid i lichid a
Pmntului); apariia lumii vegetale;
apariia lumii animale i apariia
omului n era (ziua) a asea, pare o
desfurare evoluionist fr cusur, cu
excepia evident a provenienei omului
din maimu, la care nu mai subscrie
ns nici genetica modern (pp. 58-59).
Din Pentateuh nelegem c nu
exist tiin a transcendenei, adic a
ceea ce este dincolo de orice existen,
de aceea prezentarea sa nu se rezum
mai mult sau mai puin compatibil cu
datele tiinifice, ci reprezint un
rezumat al naterii colectivitilor
umane i mai ales al reglementrii
prin Legea divin a comportamentelor
umane. Cele zece porunci nu sunt
altceva dect n sens kantian
imperative categorice care nu descriu
cum este lumea, ci cum ar trebui s fie
orice lume n genere, antic sau
modern, semit sau arian (p. 59).
ncheind dezbaterea despre tematica
filosofic a Vechiului Testament,
domnul academician Alexandru Surdu
arat c nsi structura pentadic a
desfurrii exemplare a crilor lui
Moise ar fi putut s devin
semnificativ pentru prototipul unei
dialectici speculative.
Ca i alte structuri pentadice
naturale sau concepionale, care se fac
vdite prin rodare sau desfurare n
perioade suficiente de timp, cum este
chiar viaa omului (copilrie,
adolescen, tineree, maturitate i
btrnee), Geneza, Exodul, Leviticul,
Numerii i Deuteronomul reprezint un
fel de structur pentru marea poveste a
lumii, cum i zicea Constantin Noica.
Trebuie s ne mire oare faptul c toate
dramele pasionale erau concepute
canonic n cinci acte, cnd viaa omului
are cinci etape, ca i viaa lumii? Ceea ce
nseamn c Vechiul Testament, din
perspectiva dialectico-speculativ a
Pentateuhului, reprezint nu numai o
desfurare dramatic exemplar, ci i o
deschidere ctre Noul Testament, care
este cu adevrat o nou Lege, care
presupune la rndul ei o desfurare
mult mai dramatic. Dac a doua lege
din Pentateuh o neag pe prima prin
incluziune dialectic, Legea Noului
Testament se impune ca o negare a
negaiei, situndu-ne prin cretinism
la nivelul celei mai elevate speculaiuni
filosofice (pp. 62-63).
n aceeai cheie pendatic sunt
prezentate relatrile evanghelice,
despre Dumnezeu, despre Duhul Sfnt
i despre Logos i ntruparea Acestuia,
care este vestit de ngerul Domnului.
Avem aici elementele fundamentale ale
concepiei cretine despre Lume
(Univers): despre Transcendena divin,
despre Trinitate, despre legtura
(religio) dintre Transcendena divin i
existena uman pe calea primar a
purcederii de la transcenden la
existen, direct prin puterea fctoare
a Duhului Sfnt dar i gritoare ca
Logos; i mijlocitoare prin ntruchipare
ngereasc. Aici nu-i vorba nici de
nelegere, nici de raionare; este vorba
de modalitatea specific a gndirii
dialectico-speculative pe care o
presupune credina, prin acceptarea
celebrei coincidentia oppositorum, care ar
fi trebuit s-i plac lui Hegel, dac ar fi
acceptat ns mai precis, dac ar fi
crezut n trancendena i, mai ales, n
THEOLOGIA PONTICA

248
Transcendena divin, pe care o
considera ns, n manier kantian, o
goliciune n sine, identificat de ctre
existenialitii atei cu neantul din care
nu poate s provin nimic.
Naterea lui Iisus Hristos, care a
devenit i o mare srbtoare a
cretintii, precedat de Buna Vestire,
nu a fost numai n conformitate cu
profeiile Vechiului Testament, ci a fost
nsoit i de fenomene cosmice care au
fcut-o cunoscut ntregii lumi i de
minuni locale vizuale i acustice (lumini
i glasuri), n ciuda mediului ambiant
modest (pp. 67-68); plecnd de la
aceste realiti se poate afirma: n
Evanghelii este vorba ns de pogo-
rrea din ceruri, din Transcendena
divin, a Divinitii nsei Lumin
din Lumin care a provocat i
fenomenele luminoase cosmice i locale
n timpul naterii, iar Lumina era
Logosul divin (Ioan 1,9), Care S-a
manifestat prin glasurile ngereti (p.
69). Negreit, c au fost menionate i
ntmplri, ca Botezul Domnului sau
Schimbarea la Fa, care dovedesc
caracterul divin al Persoanei lui Iisus
Hristos. Momente n care S-a fcut
vdit Sfnt Treime, fundamentul
credinei cretine (p. 71).
Aceleai evenimente cosmice i
terestre au nsoit rstignirea i
moartea Mntuitorului ntunecarea
cerului i cutremurul dovedind
dumnezeirea lui Hristos. n fine,
nvierea devenit i marea srbtoare
a cretintii este piatra de ncercare a
credinei cretine, care din perspectiv
filosofic reprezint confirmarea
dualitii Divinitate-fiin uman i
consecina, fireasc din perspectiva
religiei, a mplinirii destinului cosmic-
pmntesc al Mntuitorului.
nlarea la cer reprezint
revenirea existenei umane divizate la
Transcendena divin, revenire exem-
plar i unic. Aceasta, alturi de
celelalte patru credine Buna Vestire,
Naterea Domnului, Viaa i moartea
Sa, precum i nvierea, n.n. a constituit
i constituie nc unul dintre cele mai
importante izvoare ale filosofiei
romneti (p. 72). Dup cum vedem,
domnul academician Alexandru Surdu
a inut s ncheie n aceeai cheie a
dialeticii pentadice, care pe ct de
original i de sugestiv se arat a fi o
formulare menit s rspund unei
gndiri dinamice despre credina
cretin supus astzi la tot felul de
reinterpretri i deconstrucii maniheiste.
Aceast desfurare pentadic a
oricrei mari filosofii i a cretinismului
a fcut ca n limba romn s se
lefuiasc acea rostire, ca o sugestiv
adncire a cunoaterii de sine, de care
vorbeau Mircea Vulcnescu i
Constantin Noica cei mai de seam
gnditori ai colii de filosofie, datorat
marelui profesor Nae Ionescu (p. 157)
referindu-se la acea vocaie
constructiv romneasc (p. 151):
Constantin Noica l continu pe Mircea
Vulcnescu, dar acord prioritate
termenului rostire i particulei
ntru, apelnd la vechile traduceri
romneti ale Bibliei i, n special, la
primul verset din Evanghelia dup
Ioan: En arche en ho logos, tradus n zilele
noastre prin la nceput a fost
Cuvntul. Vechii traductori ai Bibliei
din greac n romn... nu spuneau la
nceput, ci ntru nceput, cci la
poate sugera c dup nceput s-ar fi
schimbat situaia i n loc de a fost
din acelai motiv ziceau era, pentru
meninerea continuitii, cci ceea ce a
fost sugereaz c nu mai este. i nu
ziceau, de regul, cuvnt sau vorb,
ci rostire, care prin rost
nseamn i ordine i temei, ceea ce
spune i grecescul logos.
THEOLOGIA PONTICA

249
Dar i pentru grecescul arche,
tradus azi prin nceput, avem un
cuvnt mai potrivit: obrie, care
nseamn exact ca n Evanghelia dup
Ioan i nceput i sfrit (Alfa i
Omega, nceputul i Sfritul). n felul
aceasta ajungem la formularea
romnesc: ntru obrie era Rostirea,
care este cea mai bun redare a
contextului biblic (pp. 107-108). Aceste
nestemate de gnd i de rostire
romnesc ale unui strlucit gnditor
care continu linia celor doi mari
filosofi i nu numai au darul de a ne
face s nelegem, pn nu vom ajunge
s batem la porile pustii ale unor inimi
rtcite, de ce netiuii creatori ai fiinei
noastre au ntruchipat-o n pridvoare
cu coloane, n pori sculptate i troie,
lefuite secole de-a rndul, pentru a le
da strlucirea de astzi a nestematelor.
Mai mult, nu trebuie i nici nu
avem voie din respect pentru naintai
i prini s uitm faptul c aceste
creaii au darul de a ne face s
nelegem i s ne nelegem totodat
pe noi nine! de ce, cum spunea
filosoful Noica, sentimentul romnesc
al fiinei, dorul acela ntru ceva este
singurul care ne i adun pe aceleai
pridvoare, ne ine la vorb n faa
acelorai pori, ne strnge sub aceleai
turle de biserici i ne ngenuncheaz n
faa acelorai troie, pe fundalul
cntecelor noastre btrneti cu versuri
mioritice (p. 151).
Cartea domnului academician are
efectiv ceva vrjit n ea pentru c, dup
ce o citeti, simi c ceva din interior
care era risipit s-a adunat; apoi, dup ce
s-a mplinit acel loc gol din suflet, te
regseti n bucuria c s-a deschis un
senin cer al speranei pentru
mrturisirea lui Hristos i trirea vieii
celei autentice cretineti i romneti
pentru tine, cei de lng tine i cei care
vor veni dup noi. Efectiv, lectura crii
te molipsete de un optimism de
neclintit precum i de hotrrea de a
nu lsa uitrii un nepreuit tezur de
suflet c nu-i totul pierdut pentru
acest neam atta timp ct nu-i uit
rdcinile spirituale i nu-i astup
izvorele de nelepciune, pentru a-i
potoli setea cu apa crat din deprtate
fntni cu ciurul tranziiei i alte ocale
de pripas.


Pr. prof. univ. dr. Vasile NECHITA



CUNOATEREA I ACCEPTAREA ALTERITII RELIGIOASE

Nicu Gavrilu, Mama protilor e mereu gravid. Sociologia patologiilor
cotidiene, cu un Cuvnt nainte de tefan Afloroaei, Ed. Institutul European, Iai, 2010

Recenta carte Mama protilor e
mereu gravid. Sociologia patologiilor
cotidiene, cu un Cuvnt nainte de tefan
Afloroaei (Institutul European, Iai,
2010) - a Profesorului Nicu Gavrilu,
decanul Facultii de Filosofie i tiine
Politice a Universitii Al. I. Cuza din
Iai, prezint pentru cei preocupai de
misiunea Bisericii i de mrturisirea lui
Hristos n societatea romneasc i n
lumea de astzi un real interes; mai ales,
c aa cum spune i Prof. dr. tefan
Afloroaei, n Cuvntul nainte autorul
tie s aduc n atenie tocmai acele
situaii sau ntmplri care se dovedesc
a fi adevrate simptome ale unei
ciudate normaliti sociale. Dintre
aceste simptome ale lumii de astzi
amintim: pelerinaje i bioterorism,
avort, mituri actuale i srbtori, decizii
financiare i instituii de nvmnt,
funcii facultative ale creierului
omenesc, paapoarte i filosofie, cultur
pop i resurse simbolice, fotbal i
sacrificiu n spaiul public, moduri
neateptate de a face politic, idoli noi
sau temple situate la drumul mare etc
(p. 7).
Pentru o mai sistematic lectur,
autorul i-a mprit materialele eseuri
cu substan datorate unui specialist n
socilogie, dublat de un autentic i lucid
credincios, dar i practicant; ceea ce l
face s abordeze problematica luat n
discuie cu seriozitatea i responsa-
bilitatea unui dinamic misionar laic al
Bisericii cretine n patru capitole: I.
Patologii politice (pp. 21-59); II.
Patologii ale sacrului (pp. 63-102); III.
Patologii religioase (pp. 105-149) i IV.
Patologii sociale (pp. 153-199), dei aa
cum arat n cuvntul explicativ de ce a
fost ales acest titlu pentru carte ar fi
putut s mpart materialele dup
felurile de prostie analizat: 1. Prostia ca
necunoatere i omenesc ignoran
sub ei stnd desacralizarea unor mari
srbtori romneti (Crciunul, Anul
Nou, Patele Blajinilor, Rusaliile,
Sfntul Ilie, srbtoarea Sfintei Cruci,
Sfnta Parascheva etc.) i importul n
formule laxe, total permisive, a unor
srbtori strine (Sfntul Valentin,
Haloween-ul etc.) (p. 14); 2. Prostia ca
handicap social cum este stigmatul
aplicat romnilor din Italia (acela de
specialiti n violuri), pe baza
pricipiului c un zvon fals devine real
n sensul c este interpretat ca fiind
real (p. 15); 3. Prostia ca privare
oglindit de absena unui necesar sim
al firescului i al dozrii rezonabile a
proporiilor, adic de ceea ce se
numete arta de a sri calul, pe care o
stpnesc muli specialiti ai tranziiei
romneti, crora (din pcate) le
lipsete normalitatea actului educativ
(p. 15); 4. Prostia ca senintate a
imbecililor ilustrat de darurile
ostentative de Crciun i Anul Nou. n
mod normal, ele ar trebui s fie sincere,
dezinteresate i discrete (p. 16); 5.
Prostia aristocratic apanaj al
spiritelor alese, ilustrat de patologiile
educaiei romneti comparativ cu
reuitele occidentale; cu nefericita i
permanenta subfinanare a nvmn-
tului universitar romnesc; cu evidentele
carene ale noului sistem Bologna, dar i
cu strania reprezentare prezidenial a
THEOLOGIA PONTICA

251
filosofilor ca fiind creaiile de lux ale
colii de tmpii (p. 16); 6. Prostia ca
insuficien mental, care este i ea
ubicu (p. 16) i 7. Prostia ca
ncremenire n proiect, care presu-
pune blocarea n limitele unei singure
perspective. Despre prostul ncreme-
nit n proiect Gabriel Liiceanu a scris
pagini amirabile; acesta e omul
modern incapabil de a gndi metafizic
i simbolic despre pmnt, poluare i
educaie, dar i despre noile mitologii
cotidiene (p. 17).
Negreit, o atenie deosebit
din punctul de vedre al misionarului
cretin i ortodox de astzi merit cele
dou capitole consacrate prezentrii
patologiilor religioase i cele legate de
perceperea sacrului. Pornind de la
preocuprile sale, legate de abordarea
interdiciplinar a misterului condiiei
umane, Domnul profesor Nicu
Gavrilu consider ca fiind o real
provocare spiritual teoria lui Bruce
Lipton privind biologia credinei i
puterea minii umane n a modela
funcionalitatea trupului, subtilitatea
gndirii, intensitatea afectivitii i chiar
comportamentul social-politic, care
vine pe fondul unei temeinice
dominaie a evoluionismului social i
cultural de tip darwinist (p. 105). Or,
cartea The Biology of Belife este o
reconfortant replic dat evoluio-
nismului materialist (p. 107), pentru c
este realmente o provocare pentru
tiin, filosofie, spiritualitate religioas
i pentru viaa cotidian a fiecruia
dintre noi: Copilul se nate deja
format. Credinele, fobiile, pasiunile,
frustrrile i entuziasmele prinilor i
bunicilor i sunt imprimate n gene (p.
109). Chemarea lui Lipton este aceata:
Schimbai-v n bine gndurile,
credinele, ideile i comportamentele i
viaa voastr va fi cu totul alta! (p.
110).
O alt tem interesant este aceea
a vieii imorale practicat de aa-
numitele VIP-uri: Zeii postmodernitii
triesc palpitante aventuri amorose,
asemenea olimpienilor de altdat. n
realitate, viaa strurilor din Noul
Olimp este (i) a divorurilor,
certurilor, eecurilor, depresiilor i
nemplinirilor (p. 127). Pe lng
Michael Jackson, a crui ntreg via a
stat sub semnul metamorfozei (p.
127), Madona este cea care cu mare
art i nefireasc dezinvoltur ca
niciuna ditre starurile mondiale
desacralizeaz motive i simboluri
cretine (crucea, mtniile, mtile cu
chip de leu, ngerii i altele), aducndu-
le din fireasca intimitate a unei
mnstiri n vacarmul de nedescris al
unei scene de spectacol... Louise
Ciccone, cea care urma s devin maica
Veronica i a ajuns regina muzicii pop
Madonna, nu are niciun Dumnezeu.
Sau are mai muli, n funcie de
interesul momentului. Trece cu
vinovat nonalan de la cretinism,
prin islamism, la iudaism (p. 130).
Stresul a atins cote mai mult
dect alarmante: Din cele aproximativ
59.000 de sinucideri anuale n UE, 90%
sunt atribuite unor tulburri psihice;
ngrijortor e c pn n 2020 depresia
va deveni cea mai obinuit boal n
lumea dezvoltat (p. 133). Ca factori ai
stresului sunt invocai cei biologici,
psihologici, sociali i de mediu. ns
autorul arat c nainte de a fi
psihosocial, fizic sau bilogic n
primul rnd cauza bolii este una
spiritual: Probleme profunde, cum
este cea a lipsei de sens a vieii, a
imensului pustiu din suflet i minte, a
terifiantului sentiment de deertciune
a vieii, a crizei eului, a viziunii sumbre
a vieii, a ntlnirii cu ispitele morii nu
o tratezi (doar) cu antidepresive
tricilice, cu modulatori i inhibatori ai
THEOLOGIA PONTICA

252
metabolizrii serotoninei, ct mai ales
prin interiorizarea permanent i
transformarea n fapt de via a unor
strvechi valori cretine: cumptarea,
credina, spiritul de sacrificiu, asceza,
postul, druirea, acceptarea alteritii,
responsabilitatea, sinceritatea, prietenia,
ordinea i rnduiala n viaa personal
i n cea comunitar etc. (p. 134). Dar
cum s-i impropriezi aceste valori?
Domnul Nicu Gavrilu ne spune
aproape apodictic: prin educaie;
aceasta este cea prin care se asigur
asumarea celebrelor virtui cretine:
rbdare, sacrificiu, politee, toleran
(p. 135). Mai trebuie oare vreun alt
argument de ce este nevoie de predarea
Religiei n coli, de catehizarea copiilor
prin programul Hristos mprtit
copiilor, de strnsa colaborare ntre
coal, familie i Biseric n susinerea
unui eficient proces educativ care s
asigure integrarea social i comunitar,
cultivarea puterilor creative ale fiecrui
copil i la deschiderea tinerilor spre
marile valori ale umanitii.
Printr-o astfel de educaie, n care
valorile religioase joac un rol
important, s-ar putea corecta multe din
relele datorate insuficienelor gndirii
dihotomice, a raionamentului de tip
maniheist, care n situaii de crize
spirituale, cum este cea prin care trecem
la cumpna dintre cele dou milenii
pot genera oamenilor convingerea
(gnostic?), lipsit de orice alternativ,
c omenirea triete n cea mai rea
dintre lumile posibile i c fireasca
soluie este siuciderea (p. 139). Vzut
prin prisma realitilor de la noi,
autorul mprumutnd limbajul
marilor tritori i duhovnici se simte
nevoit s ne dea un sfat de suflet: dac
ne apuc lehamitea, dezndejdea i
chiar cumplita resemnare dup
palpitata vieuire ntr-o Romnie
aproape apocaliptic, atunci problema
este (i) a noastr. Este, nainte de toate,
o problem spiritual i religioas.
Partea spiritual se refer la faptul
(argumentat statistic) c nu mai citim
crile fundamentale. Ne este complet
strin exerciiul viu al meditaiei. Pe
scurt, suntem mori spiritual. Muncim,
apoi ne odihnim i vegetm n faa
micului ecran (p.139). Firesc,
ntrebarea pe care nu putem s nu ne-o
punem este: ce-i de fcut? Domnul Nicu
Gavrilu ne trimite la Sfnta Scriptur
a Vechiului Testament: Exemplul cel
mai elocvent este, din punctul meu de
vedere, cel al evreilor credincioi.
Acetia au neles exilul ca o teroare a
istoriei, dar i istoria ca o teofanie
(Mircea Eliade). tiau c dac i asum
riscurile rului cu reala convingere c
totul este voit i ngduit de Dumnezeu,
atunci drama vieii lor avea un rost.
Unul nalt, subtil i profund religios. Au
trit cu convingerea c la finalul acestei
probe a istoriei au gsit salvarea,
mntuirea. De reflectat! (p. 139)
n sfrit, nu lipsete nici
problema att de fierbinte a zilei: dialog
sau divergen ntre cretinism i islam?
Aceast problem devine cu att mai
ardent cu ct lentila bionic, care
sparge convenionala grani dintre
rolul lumii noastre i virtualul
tehnologiilor, pe de o parte; iar pe de
alta, nu trebuie s uitm c tehnologia
modern magicianul de serviciu al
unei lumi n agonie (I.P. Culianu)
poate deveni un pericol de nestpnit
ntr-o confruntare inerreligioas de
genul celei dintre cretinism i islam.
Un semnal de alarm n acest
constituindu-l cazul Elveiei; la o
populaie de 8 milioane, aproximativ
400.000 sunt musulmani. Cererii
musulmanilor de a construi noi
minarete, numai 4 (Basel, Geneva, Vaud
i Neuchatel) din cele 26 de cantoane au
votat favorabil; acest fapt a fost
THEOLOGIA PONTICA

253
considerat ca un rspuns ferm al
elveienilor fa de intolerana
musulman din afara Europei. Concret,
ar fi vorba de arestarea oamenilor de
afaceri elveieni din Libia, dar i de
umilitoarea formul a ridicrii unei
biserici cretine n Quatarul anului 2008:
fr cruce, dom, turn sau inscripii
pentru a nu leza sensibilitile iritate ale
musulmanilor. Aa s-a ntmplat i n
Egiptul de Sus: 2.000 de fanatici
musulmani i-au atacat cu pietre pe
cretini i i-au agresat verbal. Culmea
discriminrii o suport ns cretinii
copi, cei care sunt n continuare nevoii
s-i ridice bisericile n secret (p. 148).
Dar cazul Elveiei nu-i singular n
Europa, pentru c rile europene au
reacionat imediat dup votul elveian.
n Frana, ar cu 6 milioane de
musulmani, partidul lui Nicolas
Sarkozy a lansat dezbateri despre
identitatea naional francez. S-a pus
accent pe componenta cretin a
identitii naionale i europene
culmea ipocriziei chiar de cei care
respingeau cu voioie menionarea n
Constituia UE a rdcinilor cretine
ale Europei... Olanda i-a reactivat i ea
spiritul naional i oarecum ostil
alteritii religioase.
Cred c aici este adevrata
problem - ine s precizeze autorul. n
faptul c europenii nu mai triesc ca pe
ceva viu real, autentic propria lor
religie i identitate naional. Exist
anumite semne exterioare clasice,
istorice ale manifestrii apartenenei la
o naiune. Aceste semne se afl acum
ntr-o vdit criz: venerarea regilor,
abordarea drapelului naional,
intonarea de srbtori a imnului,
asumarea eroismului istoric, cultul
eroilor. Totul s-a schimbat, lumea e alta,
iar valorile clsice ale cretinismului
devin pentru anumii eoroparlamentari
relative.
Articolele publicate pe aceast
tem invoc un fapt social unic i
psihanalizabil. O parte important a
militanilor politici anti-musulmani din
Europa sunt stngiti dublu perdani.
Pe de o parte, ei i-au pierdut cerdina
religioas n timpul globalizrii,
sfrind prin a apra valorile seculare
ale revoluiei i republicii. Pe de alt
parte, aceste spirite religioase fr
religie deplng secularizarea i-i
invidiaz pe musulmani pentru fora
credinei i pentru c au ceva sacru n
viaa lor.
Redescoperirea tradiiei religioase
i a identitii proprii prin experiena
religiei Celuilalt este o lecie pe care
vest-europenii o au de nvat de la
concetenii lor musulmani, dar i
semenii lor est-europeni. Pentru muli
dintre acetia, cerul nu s-a ndeprtat
pn la ocultarea definitiv. Poate
atunci vocea imamului din minaretele
europene nu va mai provoca team,
frustrare i anxietate. Islamizarea
tcut a Europei va putea fi nlocuit
cu recretinarea activ a btrnului
continent (p.148-149). Lucrurile sunt
spuse att de clar, nct nu mai este
nevoie de niciun comentariu. Este un
caz fericit cnd profesori de talia
Domnului Nicu Gavrilu vin s
argumenteze necesitatea unui
constructiv dialog interreligios n
spiritul Seminarului de la Kazan,
organizat de Comisia drepturilor
omului de pe lng Consiliul Europei,
n februarie 2006; mai ales cnd
asemenea demersuri in cont de
ateptrile exprimate dintr-o parte i
alta.
Subliniem acest fapt pe fondul
unei ncercri de recuperare a
ateismului militant prin diferite
asociaii umaniste, slujite de
nostalgici comuniti sau oameni
dovedii a fi fost delatorii semenilor lor
THEOLOGIA PONTICA

254
n vremea apusului regim comunist. De
aceea, asemenea sublinieri venite din
partea unor specialiti n sociologie,
psihosociologie, filosofie sau alte tiine
sociale, n spiritul interdisciplinaritii
invocate i de Domnul Nicu Gavrilu
au darul de a limpezi anumite viziuni
ale unor interesante ONG-uri de
fondurile primite n a susine anumite
aciuni secular-umaniste sau de a
potoli nite tensiuni latente, datorate
dramelor sociale, familiale i personale,
dar i rupturilor morale i spirituale
produse de interminabila tranziie de la
noi. Cazul lui Barack Obama un
cretin flexibil i inteligent, invocat de
autor precum i reamintirea faptului
c 95% dintre americani cred n
Dumnezeu, peste dou treimi aparin
unei Biserici, 37% se consider cretini
devotai i sunt mult mai muli
americani care cred n ngeri dect
americani care cred n evoluie (p. 21)
nu putem s nu le socotim relevante n
aceast privin; cu att mai mult cu ct
problemele lumi i ale oamenilor se vor
nmuli, i acea fericire a unui paradis
terestru se las tot mai mult ateptat.
Mai mult, s nu uitm c oamenii fr
credin devin tot mai ri i egoiti.
Nevoia de valori religioase, adic de
acea pace evanghelic pe care
Mntuitorul Hristos ne-a oferit-o ca dar
i ne-a obligat s o pstrm i s o
lucrm ca pe o scump motenire, dup
slvita Sa nviere din mori, devine tot
mai evident. Acest demers al
Domnului profesor Nicu Gavrilu
concord cu cel exprimat de judectorul
european n cazul Otto-Preminger-
Institut contra Austriei c libertatea
religioas constuie unul dintre
elementele vitale care contribuie la
formarea identitii credincioilor i a
concepiei lor despre via. Aadar,
cine poate mpiedeca dac vrem cu
sinceritate i n mod ziditor pentru noi
i pentru cei din jurul nostru s
alegem fecunda vitalitate religioas a
americanilor (p. 21) i nu proliferarea
excesiv a paradoxului netransfigurat
(care) este o boal mental mai veche pe
care comunismul a urit-o, iar tranziia
a cronicizat-o (p. 88). Dar pentru
aceasta este nevoie de o dinamizare a
lucrrii pastoral-misinare a Bisericii
noastre: Ea vizeaz reactivarea - cu
concursul familiei, colii i Bisericii a
unor strvechi virtui cretine (p.89),
fr a ignora setea de mister a omului
modern, de care vorbea Mircea Eliade
(p. 100).
Excelenta carte a Domnului
profesor Nicu Gavrilu o recomandm
tuturor celor care se preocup de
problemele Teologiei, de misiunea
Bisericii astzi, dar i de sprijinirea unui
real dilog intercretin i interreligios; ea
dup cum am vzut ofer preioase
argumente pentru cultivare unui mult-
ateptat misionarism laic dup cderea
comunismului, n organismele naionale
i europene pentru a nu lipsi de
dimensiunea sa spiritual preconizata
unitate a btrnului continent.


Drd. Bogdan-Ciprian NECHITA


RECENZII

Juan Mateos, S.J., Utrenia bizantin (traducere, prefa i note de Cezar Login),
Ed. Renaterea, Cluj-Napoca, 2009, 77 pp.

n colecia Liturgica, coordo-nat
de Cezar Login, a aprut n anul 2009, la
Editura Renaterea (Cluj-Napoca), cu
binecuvntarea vrednicului de pomenire
arhiereu Bartolomeu Anania, un volum
al regretatului profesor de liturgic,
Juan Mateos S.J. (1917-2003).
Lucrarea se nscrie n preocu-
prile sale de a arta evoluia cultului
bizantin de-a lungul timpului.
Profesorul a publicat mai multe studii i
lucrri, dintre care cele mai cunoscute
sunt Celebrarea Cuvntului n liturghia
bizantin (un istoric al primei pri a
Sfintei Liturghii), i ediia critic a
Tipiconului Marii Biserici din
Constantinopol (secolul al X-lea).
Volumul pe care l prezentm
sondeaz la temelia Utreniei bizantine,
modul de abordare fiind comparativ.
Ritul bizantin este aezat n faa altor
rituri n uz: caldeean, maronit, armean,
sirian, tikrit (al sirienilor din Irak) etc.
Cartea structurat n trei capitole
(I. Diferenele dintre cele dou tradiii
bizantine; II. Utrenia zilelor de rnd i
III. Utrenia duminicilor) precedate de o
prefa i o introducere cuprinde 77 de
pagini i reproduce n traducere un
studiu intitulat Cteva probleme
privind Utrenia bizantin, aprut n
urm cu mai bine de patruzeci de ani,
dar care nu i-a pierdut actualitatea
(Prefa, p. 9). Traducerea, notele i
prefaa aparin ngrijitorului coleciei
Liturgica Cezar Login. Autorul
rspunde unor probleme ridicate de
structura Utreniei bizantine i enun
altele, la care vor trebui s rspund
serioase studii ulterioare.
Introducerea conine o succint
prezentare a tradiiilor n care s-a
dezvoltat slujba Utreniei: Astzi
putem preciza existena a dou mari
tradiii: una constantinopolitan,
probabil motenit de la Antiohia,
centrat n jurul cultului Marii Biserici
i alta palestinian, bazat ndeosebi pe
practica Mnstirii Sfntului Sava (p.
11). Prima este predominant catedral
(destinat poporului), a doua
monastic. Pe parcursul lucrrii autorul
precizeaz care dintre cele dou tradiii
a influenat una sau o alt parte a
Utreniei. Oficiul monastic a prevalat
asupra celui al Marii Biserici, explicaia
fiind oferit de Sfntul Simeon,
arhiepiscopul Tesalonicului n lucrarea
sa, De sacra precatione: decadena
slujbelor de tip catedral se datoreaz
ocuprii Constantinopolului de ctre
latini (1204 n.n.), dar este pus i pe
seama numrului mare de preoi i de
cntrei de care era nevoie pentru
svrirea lor (p. 12).
n introducere se precizeaz i
scopul studiului: identificarea
principalelor probleme pe care le ridic
structura Utreniei monastice bizantine,
utilizat pn n zilele noastre (p. 13).
Aadar, nu avem de-a face cu o
tlcuire/interpretare mistic a Utreniei,
ci de o analiz structural bazat pe
izvoare, citate n notele de subsol,
urmrindu-se evoluia de-a lungul
timpului a oficiului liturgic din prima
parte a zilei cu scopul bine precizat
chiar de autor: cunoaterea ntregii
bogii a Utreniei i folosirea acesteia n
beneficiul pastoraiei Bisericii (p. 77).
Studiul are aadar, aplicabilitate.
Capitolul I prezint diferenele
dintre cele dou tradiii bizantine:
catedral i monastic. Juan Mateos S.J.
THEOLOGIA PONTICA

256
analizeaz Psaltirea, ciclul sptmnilor
liturgice, terminologia i elementele
slujbei Utreniei. mprirea Psaltirii este
diferit, n funcie de specificul fiecrei
tradiii: psaltirea constantino-politan
nu cunoate o mprire n catisme ca
cea palestinian care cuprinde cei 150
de psalmi, n ordine numeric,
segmentai n 20 de catisme i 60 de
stri, ci n antifoane. Sunt sesizate i
alte diferene cu referire la refrenele
psalmilor sau la distribuia recitrii lor
n timpul sptmnii.
Ciclul de sptmni aranjate
dup glasurile bisericeti este specific
tradiiei monastice. Autorul afirm c
tradiia catedral ignor Octoihul. De
altfel, mprirea n opt seturi de slujbe
nu este prea veche n tradiia
bizantin palestinian iniiatorul
[acestei sistematizri a Octoihului] ar
putea fi Sfntul Ioan Damaschinul. Iar
el, cu sigran, nu s-a gndit s aranjeze
dup cele opt glasuri slujbele
sptmnii, ci slujbele duminicilor (p.
18). n continuare se analizeaz situaia
Octoihului la maronii, caldeeni, sirieni
(la care s-au alctuit trei Octoihuri p.
20), bizantini.
Ambele tradiii s-au influenat
reciproc.
Terminologia folosit pentru
diferitele momente ale slujbei difer de
la o tradiie la alta: pe lng mprirea
diferit a Psaltirii de care am amintit,
ipacoiul palestinian, element cu rol bine
determinat n Utrenia monastic, are
corespondent n Utrenia catedral, dar
fr vreo denumire sau rol special.
Capitolul II. Utrenia este
analizat n fiecare parte a sa. Sunt
prezentate aici dou scheme ale slujbei:
n zi de rnd: schema I i n zi de
duminic: schema II. Prima schem
corespunde, aadar, structurii mai vechi
a Utreniei cea a Patruzecimii, iar a
doua structurii festive a Utreniei. n
opinia lui Juan Mateos S.J. prima parte a
Utreniei este o veche slujb a miezului
nopii [care] cuprindea o parte
introductiv i o psalmodie nocturn
(p. 25). Se analizeaz poziia diferitelor
piese componente ale Utreniei: stihul
Slav ntru cei de sus, hexapsalmul,
psalmii Utreniei, dintre care Psalmul 3
este considerat a fi singurul aparinnd
structurii orientale vechi a slujbei
miezului nopii (pp. 29-30), rugciunile
dimineii al cror loc n desfurarea
slujbei l precizeaz. Nu toate aceste
rugciuni au aceeai vechime.
n continuare se face o analiz a
rspunsului Aliluia, a troparelor
treimice care prezint un interes
aparte. Sunt comparate aceste
compoziii, dup stilul lor oratoric.
Concluzia autorului este c aparin
unor perioade diferite. Psalmodia este
i ea un element analizat. Ea aparine
ceasului miezului nopii (p. 35).
Concluzia acestei prime seciuni a
capitolului al II-lea este aceea c prima
parte a Utreniei corespunde vechii
Miezonoptici bizantine. Miezonoptica
actual nu este altceva dect un dublet
al acesteia, aprut n momemtul n care
vechea Miezonoptic fusese deja
nglobat n Utrenie (p. 36). ns nu
nseamn c nu se ntlnesc elemente
vechi i n Miezonoptica nou, de pild
troparul Iat Mirele vine
Miezonoptica ce alctuiete
nceputul Utreniei este o slujb pur
monastic. Ceasul svririi ei,
psalmodia lung, citirea din scrierile
ascetice al Sfinilor Prini, dovedesc c
era destinat monahilor, iar nu
comunitii credincioilor (p. 37).
Seciunea a doua a celui de-al
doilea capitol trateaz slujba
dimineii. Psalmul 50 i rugciunea sa
deschid slujba dimineii n Utrenia
bizantin. Aceasta este o veche tradiie
consemnat i n riturile roman [nainte
THEOLOGIA PONTICA

257
de reforma papei Pius X (1903-1914
n.n.)], armean, siriac antiohian, maronit,
siriac din Tikrit copt i etiopian. (p. 37).
Cntrile biblice [ale lui Moise]
sunt analizate ca plasament i
distribuie pe parcursul sptmnii. Ele
dominau n vechime cultul i erau
intonate cu refrene. Aceast parte a
slujbei era destinat poporului,
participarea acestuia fiind una uor de
realizat (p. 40). Autorul struie n
continuare asupra doxologiei mari i a
celei mici (numit aa n ceasloavele
romneti i ruse, dar nu n cele greceti
p. 41). Dup ce trece n revist practica
alternrii doxologiei mari cu cea mic
sau cu rugciunea nvrednicete-ne,
Doamne n diverse rituri, autorul
concluzioneaz c interpretarea
corect a rubricii zile cu doxologie
mare din crile de cult bizantine
desemneaz cntarea imnului Slav
ntru cei de sus, iar cea a rubricii zile
fr doxologie mare, desemneaz
cntarea imnului nvrednicete-ne,
Doamne (p. 43).
Doxologiile mare i mic actuale
provin ns din combinarea celor dou
practici
1
care a dus la apariia a dou
piese compozite relativ diferite. n zilele
de rnd, nainte de nvrednicete-ne,
Doamne a fost aezat imnul Slav ntru
cei de sus cu stihurile sale psalmice. n
zilele de praznic, nvrednicete-ne,
Doamne a fost intercalat ntre Slav
ntru cei de sus i trisaghionul care, se
pare, nsoea intrarea liturghisitorilor n
altar pentru Liturghie (p. 44).

1
n ritul bizantin, doxologia mare
era Slav ntru cei de sus, iar o zi fr
doxologie mare desemna o dinioar o zi n
care nu se cnta Slav ntru cei de sus Piesa
care nlocuia doloxogia mare n zilele de
post era, fr ndoial, nvrednicete-ne
Doamne. (Juan Mateos S.J., Utrenia
bizantin, trad., prefa i note Cezar Login,
Ed. Renaterea, Cluj-Napoca, 2009, p. 42).
Ecteniile finale ale Utreniei sunt o
prezen normal unei zile aliturgice.
ns situaia se schimb n cazul zilelor
n care Liturghia urmeaz slujbei de
diminea. Ecteniile de la finalul
Utreniei de praznic sunt un adaos
Dac Liturghia urmeaz imediat dup
Utrenie, ecteniile trebuie rostite la
Liturghie (p. 44).
Capitolul III se ocup de studiul
Utreniei duminicilor.
Prima parte analizat este cea pe
care o ntlnim astzi i la Utrenia
zilelor de rnd: slujba pentru mprat.
Aceasta era celebrat, se pare, n
mnstirile ctitorii imperiale (p. 48).
Psalmii 19 i 20 sunt mai recent
introdui dect troparele i ei nu se afl
n toate ceasloavele (de pild n cele
melchite, acetia lipsesc p. 48). Se
prezint i alte variaii ale acestei pri
n diverse rituri.
Cntarea Dumnezeu este
Domnul i troparele sunt studiate n
continuare. Aceast cntare se afla
plasat n vechime, n Utrenia
duminicilor, fiind o nlocuire a cntrii
lui Isaia. Cu timpul ea s-a extins la
srbtorile mprteti i la zilele
sfinilor mai importani. O pratic
similar se observ i n cazul
Cntrilor treimice care sunt nlocuite
cu troparele praznicelor respective.
A treia stihologie a Psaltirii
reprezint, n opinia autorului, o
supravieuire a vechii privegheri
catedrale (p. 50). Este analizat n
amnunt privegherea catedral,
comparativ cu cea monastic, fcndu-
se referire i la o astfel de rnduial
descris de pelerina Egeria (sec. IV). O
alt pies important a Utreniei
bizantine este ipacoiul. i acesteia i se
acord n volum o atenie deosebit.
Ipacoiul era un rspuns al poporului
repetat dup unele stihuri psalmice (p.
52). Autorul citeaz din Tipiconul
THEOLOGIA PONTICA

258
Mnstirii Evergetis practica intonrii
Ipacoiului. Aici este necesar s
subliniem importana studiului
profesorului Juan Mateos S.J. citarea
unor surse directe, de maxim
importan pentru studiul Liturgicii. Se
pare c modului de cntare al
Ipacoiului n vechime i se datoreaz
practica intonrii imnurilor Sfinte
Dumnezeule, Ci n Hristos v-ai
botezat Crucii Tale de la Sfnta
Liturghie: se cnt imnul de 3 ori,
Slav i partea a doua a acestuia,
urmat de Aliluia, ncheindu-se cu nc
o repetare complet. Slav reprezint
modalitatea de ncheiere a unui psalm
cu acest tip de rspuns. (p. 55).
Ipacoiul duminicilor este,
probabil, piesa poetic cu cea mai mare
vechime din slujba sptmnal a
nvierii (p. 56). Rolul su era unul de a
nsoi o ceremonie (o procesiune sau o
cdire p. 56).
Cntarea treptelor este o alt
diviziune a Utreniei analizat. Astzi se
intoneaz doar antifoanele care nsoeau
psalmii treptelor (119-132). Ni se
prezint pe larg modul de execuie a
cntrii, precum i originea acestei pri
a slujbei.
Prochimenul, spune profesorul
nscut n Africa spaniol, pare a fi
denumirea unui stih psalmic ales
pentru a fi cntat ca rspuns i aezat la
nceputul unui psalm, spre deosebire de
ceea ce se crede a fi el [psalm] aezat
naintea [unei citiri]. Se face o
incursiune n istoria cultului pe baza
unor manuscrise pentru a se stabili
definiia corect a acestui termen.
Toat suflarea, dinaintea
Evangheliei de la Utrenie, este un al
doilea prochimen al slujbei de
diminea (p. 63).
n ceea ce privete citirea
Evangheliei de la Utrenie, se struie
asupra locului ei n cadrul slujbei de
diminea. Dup P.N. Trempelas locul
actual al Evangheliei este cel originar.
Juan Mateos se ntreab dac nu cumva
Evanghelia a fost plasat vreodat dup
cntarea a IX-a a canonului, cntarea
Sfnt este Domnul fiind n legtur cu
lectura din Cuvntul lui Dumnezeu.
Conform unei a treia ipoteze,
Evanghelia ar fi putut fi citit dup
psalmul 150 al Laudelor, nainte de
Doxologia mare. Argumentele, perti-
nente, prezentate deschid posibilitatea
unor studii amnunite. n fine, n
manuscrisul Sinai 973 (Evhologhion din
anul 1153), Evanghelia Utreniei este
plasat dup Slav ntru cei de sus, cele
dou tropare nviat-ai din mormnt i
Astzi este mntuirea (care n Utrenia
n uz la romni se cnt fiecare o dat la
cinci sptmni), versetele 33 i 2 din
Psalmul 9. Profesorul consider c
citirea Evangheliei n acest loc se
datoreaz influenei Utreniei constanti-
nopolitane exercitate asupra Utreniei
monastice (p. 69).
n continuare se remarc n
ansamblul alctuit din Psalmul 50
nceputul slujbei dimineii i
troparele care l succed o modalitate
foarte veche de cntare a psalmilor
pstrat n practica cotidian a ritului
caldeean (p. 70). Psalmul 50 era nsoit
de rostirea rugciunii sale, azi nlocuit
cu rugciunea obteasc Mntuiete,
Dumnezeule, poporul Tu (n practic,
doar cu ecfonisul Cu mila i cu
ndurrile).
Condacului i icosului le rezerv
cteva pagini. Noutatea adus n ceea ce
privete acest ansamblu liturgic este
faptul c cele dou nu sunt piese
separate, ci una singur. Ceea ce nou
numim astzi condac, spune autorul,
este de fapt proemionul poeziei, iar
icoasele sunt strofele Condacul este
aadar o poezie doctrinar, destinat
umplerii unui timp de ateptare. La
THEOLOGIA PONTICA

259
bizantini, locul su este ntre slujba
miezului nopii i slujba dimineii (ntre
ultima stihologie a Psaltirii i Psalmul
50). Acest fapt nate dou ntrebri:
exista un interval nainte de ultimele
trei cntri ale canonului? Iar acest
interval, dac exista, reprezenta sfritul
unei slujbe i nceputul alteia? (p. 72).
Rspunsul nu este dat la nici una dintre
cele dou, dar ni se prezint structura
slujbei dimineii la armeni, la care dup
cntrile a 7-a, a 8-a i a 9-a se cnt
stihurile dinainte de Evanghelie,
succedate de citirea Evangheliei i de
stihurile dup aceasta, urmate de
psalmul 50 nceputul slujbei dimineii.
Ultima seciune a Utreniei tratat
este exapostilaria (luminnda). Luminn-
dele n uz sunt creaia mpratului
Constantin VII Porfirogenetul (913-959).
Ele au un rol bine definit comentariul
pericopei evanghelice. Dar, subliniaz
autorul, ele nu ndeplinesc rolul unei
veritabile exapostilarii (p. 74). Dup ce
face o incursiune n istoria cultului
bizantin, autorul demonstreaz c
exapostilaria este una dintre acele
piese care astzi, sub numele de
luminnde ale Postului Mare, sunt
rezervate Patruzecimii (p.74).
Luminndele galsurilor 1, 2, 3 i 8 sunt
mai vechi, ale glasurilor 4, 5, 6, 7 care
nu sunt altceva dect o imitaie puin
reuit a celor precedente (p. 75) sunt
creaii mai noi.
Studiul se ncheie cu o
recapitulare a diviziunilor generale ale
Utreniei: Utrenia zilelor de rnd: slujba
miezului nopii, urmat de slujba
dimineii; Utrenia praznicelor: slujba
miezului nopii, urmat de privegherea
catedral i slujba dimineii.
Parcurgnd cartea profesorului
Juan Mateos nu putem s nu constatm
preocuparea sa pentru detaliu i pentru
documentarea serioas a opiniilor
exprimate. Materialul bibliografic, puin
numeros, este de substan: manuscrise,
documente, lucrri publicate de mari
liturgiti: Robert Taft, Dmitrievski etc.
Acest fapt confer autoritate
prezentrii. Lectura este facil i
plcut. Nu se fac incursiuni greoaie n
istoria cultului bizantin, iar studiul
comparativ al izvoarelor denot o
cunoatere larg a subiectului. Din
aceste considerente credem c
lecturarea crii de fa este
indispensabil cunoaterii Utreniei
bizantine, fundament al Utreniei n uz,
n biserica noastr. Cunoaterea exact a
acestei pri a cultului Bisericii cretine
este indispensabil unei autentice triri
cretine.
Pastoraia i misiunea Bisericii
trebuie centrate pe cult, care este att de
bogat n semnificaii i att de logic
construit, aa cum ne demonstreaz i
acest studiu pe care am ales s-l
prezentm ca model de cercetare pentru
toi cei interesai de bogia slujbelor
bisericeti.

Pr. drd. Florin DRGOI




TEOLOGIE ORTODOX N DESTIN ROMNESC
Omagiu Printelui Profesor Ilie Moldovan la 80 de ani

Teologie ortodox n destin romnesc - Printele Profesor Ilie Moldovan la 80
de ani, Ed. Andreiana a Arhiepiscopiei Sibiului

n cadrul celei de-a treia sesiuni a
Simpozionul Naional de Teologie
Moral, desfurat pe 27 mai 2010 la
Facultatea de Teologie Andrei aguna
din Sibiu, a fost lansat volumul omagial
Teologie ortodox n destin romnesc
- Printele Profesor Ilie Moldovan la
80 de ani, scos de Editura Andreiana
a Arhiepiscopiei Sibiului
1
.
Printele profesor doctor Ilie
Moldovan s-a nscut n satul Albeti,
lng Sighioara, n anul 1928, la 18 mai.
A absolvit Liceul Principele Nicolae
din Sighioara (1947). Absolvent al
Academiei de tiine Agricole din Cluj
(1950) i al Institutului Teologic
Universitar din Sibiu (1955), a fcut
doctoratul la Institutul Teologic din
Bucureti, avndu-l ntre conductori i
pe Printele Dumitru Stniloae.
2

Recunoaterea meritelor sale n viaa
Bisericii i a aproapelui este dovedit de
numirea Printelui Moldovan, n anul
2005, ca Preedinte de onoare al
Federaiei Asociaiilor Ortodoxe Pro-Vita
din Romnia, la care se adaug
conferirea titlului doctor honoris causa de
ctre Facultile de Teologie din Alba
Iulia n anul 2007 i din Baia Mare n
2008.
3


1
Vezi: http://www.ziarul lumina.ro/
articole;1263;0;39295;0;Parintele-profesor-Ilie-
Moldovan-omagiat-la-Sibiu.html.
2
Constantin Musta, De la Albeti la
Jacu Romnesc. Un drum n teologia romneasc
n Teologie ortodox n destin romnesc, p. 29.
3
Dr. Laureniu Streza Mitropolitul
Ardealului, Cuvnt de binecuvntare n
Teologie ortodox n destin romnesc, p. 10
Este o personalitate de marc a
sfritului de secol XX i nceputul
secolului XXI care i-a asumat, n
dificile vremuri, rolul de rensufleire a
direciei etnoteologice i bioetice n
teologia romneasc.
4
Considerat
ultimul interbelic al Teologiei noastre
academice, Printele Moldovan se
dovedete n scrierile sale un fidel
continuator al gndirii patriarhului
spiritual al Teologiei Ortodoxe,
Printele Dumitru Stniloae
5
, dar i al
Sfntului Ardealului, Printele
Arsenie Boca, al crui fiu duhovnicesc a
fost
6
.
Dei aceast lucare a vzut
lumina tiparului abia n luna mai a
anului 2010, ea este dedicat anului
2008, an n care Printele Ilie Moldovan
a mplinit 80 de ani de slujire a lui
Dumnezeu, a Bisericii i a neamului
su. Ea vine ca o ncununare a operei de
o via a Printelui Moldovan, trit n
slujba etnicitii euharistice i a Tainei
iubirii
7
. Etnoteologia i bioetica

4
Ibidem, p. 9.
5
Daniel, mitropolitul Moldovei i
Bucovinei, Druire i Dinuire - raze i chipuri
de lumin din istoria i spiritualitatea romnilor,
Ed.Trinitas, Iai, 2005, p.165.
6
Pr. prof. dr. Ilie Moldovan,
Calendarul Viu, Ed. Rentregirea, Alba Iulia,
2007, pp. 92-97.
7
Idem, Darul sfnt al vieii i
combaterea pcatelor mpotriva acestuia. Aspecte
ale naterii de prunci n lumina moralei cretine
ortodoxe, Ed. Institutului Biblic i de Misiune
al BOR, Bucureti, 1997. Idem, Ecouri
liturgice din etnogeneza romnilor - colinda
THEOLOGIA PONTICA

261
reprezint cele dou ramuri de cercetare
tiinific pe trmul crora a zbovit
cel mai intens pe parcursul
impresionantei sale activiti pastoral-
academice
8
.
Cartea numr 863 de pagini
fiind structurat n trei pri consistente:
I. La ceas aniversar este primul
capitol, n care sunt adunate omagiile
ctorva dintre studenii i ucenicii ce au
ajuns acum n funcii universitare i
eclesiale de nalt responsabilitate, care
i exprim recunotina i preuirea fa
de personalitatea celui care a fost
dasclul i ndrumtorul mai multor
generaii de teologi.
II. Din preocuprile teologico-
etice ale Pr. prof. dr. Ilie Moldovan
este capitolul al doilea, dedicat vieii i
operei Printelui Profesor Ilie Moldovan
dar mai ales preocuprilor sale fa de
Teologia neamului, afinitate predilect a
teologilor transilvneni
9
.
III. Miscellanea reprezint ultimul
capitol al acestui volum omagial n care
sunt aduse ca mrturie a unei moteniri
autentice a nvturilor afirmate de Pr.
Prof. Ilie Moldovan. Articole ale celor
care s-au bucurat de directa sa
ndrumare acoper panoplia tiinific
pluridisciplinar a gndirii Printelui,
nglobnd constructiv principii de

cretin din sudul Transilvaniei, Ed.
Universitii Lucian Blaga, Sibiu, 2006.
Idem, Teologia iubirii, vol. I-II, Tipografia
Episcopiei Ortodoxe, Alba Iulia, 1996.
8
Idem, Dimensiunea Euharistic a
Ecologiei spirituale formative. Redescoperirea
Paradisului etnic Romnesc: Biseric carpatic
pe ape, n vol. Cosmosul, ntre frumos i
apocaliptic un recurs etic asupra ecologiei,
simpozion la Alba Iulia n luna mai 2007, Ed.
Rentregirea, Alba Iulia, 2007.
9
Idem, Etnicitate i autonomie
bisericeasc. Consideraii de ordin teologic-
moral, n vol.Centenarul autocefaliei Bisericii
Ortodoxe Romne 1885-1985, Ed. Institutului
Biblic i de Misiune al BOR, Bucureti, 1987.
moral, dogmatic, etnologie, teologie,
ecologie, misiologie, etc.
Printele Ilie Moldovan pune n
dezbatere un subiect care, n ciuda
importanei sale incontestabile, pentru
mai bine de 70 de ani a fost inut sub
obroc, mai nti de comunism iar mai
apoi de atotsuficiena i spiritul cvasi-
contestatar al societii academice
contemporane.
n ciuda oricrei tentative de
ponegrire a sa, Teologia despre neam se
dovedete perfect valabil i merit
dus mai departe. Adevratul iniiator
al acestei direcii de cercetare teologic
este Printele Dumitru Stniloae
10
. Cel
mai fecund ea s-a continuat prin opera
Printelui Ilie Moldovan. Ca atare ea se
cere explorat de ctre cercettori
pentru simplul motiv c realitatea
globalist-secularizant a zilelor noastre,
euat lamentabil ntr-o nou
barbarizare a lumii
11
, demonstreaz c
resursele oferite de studierea expresiei
etnice a crediniei nu au fost nici pe
departe epuizate.
Astzi nimeni nu-i mai pune
problema dac unitatea se va realiza, ci
numai cnd, i mai ales, cum. Problema este
ca marea speran s nu fie compromis. La
o asemenea scar, un eec nu poate fi dect
definitiv.
12
Pericolul care ne pate este c
nu toi contemporanii mprtesc
aceeai viziune despre unitate.

10
Pr. prof. dr. Dumitru Stniloae,
Ortodoxie i Romnism, Ed. Consiliului
Arhiepiscopesc, Sibiu, 1939. Idem, Reflecii
despre spiritualitatea poporului romn, Ed.
Elion, Bucureti, 2001.Idem, Naiune i
Cretinism, Ed. Elion, Bucureti, 2004.
11
Vezi excelentul articol al Arhid.
prof. dr.Ioan I. Ic Jr., Globalizarea mutaii i
provocri, n Biserica n misiune, Ed.
Institutului Biblic i de Misiune al BOR,
Bucureti, 2005.
12
Lect. dr. Sebastian Moldovan,
Pentru etnicitate n Teologie ortodox n destin
romnesc, pp. 831-832.
THEOLOGIA PONTICA

262
Semnificaia unitii este diferit.
13

Dorim oare, s ajungem n acelai loc? Sau,
n perspectiva unei globalizari,
obiceiurile cele rele le vor strica pe cele
bune!
14

Trebuie neles faptul c spiritul
unei naiuni este ontologic neamului
chiar i dac acesta nu ar mai avea nici
nu teritoriu. Pentru noi, cunoaterea
Dumnezeului celui unic i nvtura lui
Hristos, ca unic mntuitoare credin,
precum i formarea neamului nostru s-
au nscut odat. Deci simultan, ca la un
singur semn a lui Dumnezeu, au mijit n
lumea noastr, a oamenilor, dou mldie
ale binelui: neamul i nvtura dreptei
credine.
15

Ortodoxia afirm originea divin
a neamului, potrivit creia fiecare neam
are propriul su destin i propria
posibilitate de a-i orienta fiii spre
Hristos. Neamurile, seminiile, nu sunt
pedeapsa lui Dumnezeu, survenit la
Turnul Babel
16
, cum susin teologii
catolici
17
, ci ele sunt dovada slavei Lui
n ceea ce privete diversitatea i

13
Ibidem.
14
I Cor. 15,33
15
Eusebiu de Cezareea n Cuvntarea
despre Sfntul Mormnt, 16.2; vezi Idem,
Scrieri. Partea a doua. Viaa lui Constantin cel
Mare, Institutului Biblic i de Misiune al
BOR, Bucureti, 1991, p. 240
16
Fac.11, 4.
17
Pericolul Bisericii Naionale este
permanent prezent n Biseric. Totui
Cincizecimea, ncepnd cu prima Cincizecime
din Ierusalim, unete neamurile, traverseaz
frontierele, este catolic- universal. Misiunea lui
Petru este expresia i garantul universalitii
Bisericii. Prin urmare, nu este o ntmplare c
noile micri spirituale se tiu n mod special
legate de Pap i de slujirea acestuia privind
unificarea lumii Bisericii i c la rndul su,
Papa sprijin noile micri spirituale. Cf.
Cardinal Christoph von Schnborn, Oamenii,
Biserica, ara. Cretinismul ca provocare social,
Ed. Anastasia, Bucureti, 2000, trad. Tatiana
Petrache, Rodica Neoiu, pp. 34-35.
armonia creaiei Sale: Popor nechibzuit i
fr de minte, au nu este El tatl tu, Cel ce
te-a zidit, te-a fcut i te-a ntemeiat? Adu-
i aminte de zilele cele de demult, cuget la
anii neamurilor trecute! ntreab pe tatl
tu i-ti va da de tire, ntreab pe btrni,
i-i vor spune: Cnd Cel Preanalt a
mprit motenire popoarelor, cnd a
mprit pe fiii lui Adam, atunci a
statornicit hotarele neamurilor dup
numrul ngerilor lui Dumnezeu;
18

Iat deci i originea n
Dumnezeu a neamurilor care, n
consecin, nu are cum s fie sub nici o
form rod al ntmplrii, accidentului,
ori al rului nsui - confirmat fr
echivoc de ctre Sfntul Apostol Pavel:
Pentru aceasta, mi plec genunchii naintea
Tatlui Domnului nostru Iisus Hristos, din
Care i trage numele orice neam n cer i pe
pmnt.
19

Astfel, Printele Ilie Moldovan
contrazice prin fundamente biblice,
patristice i chiar practice, afirmaiile
gnditorilor occidentali potrivit crora
Biserica este singurul neam de pe
pmnt iar limbile i diversitatea
neamurilor pmnteti sunt anomalii
ori pedepse aplicate omului pentru
neascultare, pedepse care din
considerente ce in de supranatur,
pot fi oricnd anihilate. Nu mai este
cazul s aducem pe tapet cazul
colonialismului agresiv al puterilor
occidentale care s-au adpat din aceast
concepie, exterminarea indienilor,
sclavia, dreptul sabiei, etc. Iat i
ideea de globalizare care este o invenie
papal i care presupune nlturarea
valorilor particulare ale neamurilor
pmnteti i unirea lor ntr-un singur
neam legitim, care este Biserica
Romei, avndu-l n frunte pe suveranul
pontif. Parc ne sun cunoscut i nou,
romnilor, acest demers imperial,

18
Deuteronom 32,6-8.
19
Efeseni 3, 14-15.
THEOLOGIA PONTICA

263
nivelator i fagocitar, la care au fost
supui cu precdere transilvnenii,
bnenii, maramureenii i bucovinenii.
n acest context, Pr. prof.
Moldovan resubliniaz rolul neamului
n mntuirea individului, practic, sfinii
neamului meu se roag pentru mine, adic
cei de o fiin cu mine mijlocesc naintea
Domnului pentru mntuirea mea.
20

Aceast idee fusese uitat n perioada
comunist i prea puin afirmat nainte
de comunism. Ortodoxia afirm
existena Bisericilor naionale, fr ca
totui s cad n fanatismul naional de
tip filetist. Filetismul punerea
neamului deasupra lui Dumnezeu nu
face obiectul acestui studiu. Excese au
existat, ns nu la nivelul Ortodoxiei
ecumenice. De altfel, potrivit rugciunii
celor adormii fcut de preot la
proscomidie naintea fiecrei Sfinte
Liturghii, realizm c neamul include
trei nivele de vieuire spre Hristos,
aflate n deplin armonie i
interdependen: neamul n neles de
rudenie, de seminie i de Biseric: ...
pentru pomenirea i iertarea pcatelor
tuturor celor din veac adormii ntru
dreapt credin: ale strmoilor, moilor,
ale prinilor, ale frailor, ale fiilor, ale
celor dintr-o rudenie i ale celor dintr-o
seminie cu noi i ale tuturor celor care
au adormit ntru ndejdea nvierii...
exist trei cercuri de relaie: familie,
neam i popor al lui Dumnezeu.
Aceast carte reprezint poarta
spre o cunoatere profund a
etnoteologiei de expresie romneasc,
fiind totodat un bun prilej de a adnci
aceast direcie de cercetare att de
hulit i persecutat de ctre unii
teologi moderni. Unii spun c este o
nscocire comunist prin care s-a
urmrit supunerea Bisericii, alii pretind
o imaginar producie legionar, dar

20
D. Stniloae, Ortodoxie i romnism,
Sibiu, 1939.
cea mai frecvent alegaie, proferat
mai ales n timpul din urm, d vina pe
fantomatica acumulare de frustrri a
unor teologi ajuni la vrste naintate,
nceput din perioada totalitar.
ns fiul de ran
21
, preotul i
profesorul Ilie Moldovan, prin calitatea
sa de misionar al Adevrului, n lumina
dragostei de Dumnezeu i de neam
nva: pentru cretini, neamul este
comoara cea mai de pre care poart n sine
dou nceputuri: crearea omului i naterea
din nou prin Botez. Neamul este o realitate
a vieii venice, iar el se fundamenteaz pe
trei fore: ngerii, sfinii neamului i
drepii...Drepii sunt strmoii notri, toi
care s-au mntuit. De aceea, ce-i leag pe fiii
unui neam nu e instinctul i adaptarea la
mediu, ci spiritul...Neamul poate fi pierdut
pe pmnt dar nu i n cer.
22

Aadar, de ce o atenie att de
deosebit fa de aceast carte? Pentru
c are ca surs viaa i oper unui om
din care izvorte un potenial teologic
uria pe care teologia romneasc ar
trebui s nu-l treac cu vederea, ci s-l
exploateze, condinund marile direcii
ale preocuprilor sale teologice. Este
iniiatorul bioeticii n teologia
romneasc, este supranumit printele
ecologiei ntuct este printre primii
teologi ortodoci care s-au ridicat
asupra problemelor ridicate de
distrugerea mediului nostru vital,
trensformnd ecologia n ecoteologie;
prin scrierile sale a pus problema
redescoperirii Sfintei Liturghii ca izvor
i mediu de via att al moralitii ct
i a refleciei eticii cretine.
23


21
Constantin Musta, op. cit.,
pp. 32-33.
22
Pr. drd. Mircea Cristian Pricop,
Pseudo-interviu cu Printele Profesor Doctor Ilie
Moldovan, Doctor Honoris Causa al
Universitii din Alba Iulia, n revista Dreapta
credin - ediie nou -, nr. 1, p. 14.
23
Pr. conf. dr. Ioan Picu Ocoleanu,
Natalitate dumnezeiasc i etnicitate euharistic.
THEOLOGIA PONTICA

264
n acelai spirit al siturii
liturgice, printele Moldovan vine cu o
abordare total nou a etnicului ca fiind
un aspect profund teologic, euharistic.
Etnicitatea euharistic este idealul unui
neam n perspectiva unei existene pn
la sfrtul veacurilor: Trirea cretin
autentic, graviteaz n jurul Miracolului
Euharistic. ndumnezeirea omului prin
Euharistie (mprtanie) este arma
suprem n lupta pentru regenerarea
neamului. Am fost ntrebat: Ce este mai


































Printele Ilie Moldovan, profet al vieii i al
iubirii ca daruri ale Sfntului Duh n Teologie
ortodox n destin romnesc, pp. 191-193.
corect,s ne mprtim des sau rar?Eu am
rspuns: Nici des, nici rar, ci continuu!
Voi, ca preoi i viitori preoi, la asta trebuie
s-i aducei, cu timpul, pe credincioi: La
Euharistia continu. Numai aa v vei
mplini datoria. Altfel nu se poate,
domnilor! V-am spus-o, ca s nu v nelai
singuri. TII UNDE E DUMNEZEU?
DUMNEZEU E N CER... I
CERUL E N NOI.
24


Doru Emanuel PANTAZI



24
Pr. drd. Mircea Cristian Pricop, op.
cit.

IPS Dr. Teodosie conferin Irish School
of Ecumenics, Dublin, Irlanda


IPS Dr. Teodosie, alturi de Dl. Norbert Hintersteiner,
PC Pr. Raul Florea (Irlanda), precum i profesori masteranzi
i doctoranzi ai Facultii de Teologie Constana


IPS Teodosie mpreun cu slujitorii
i credincioii romni din Dublin (Irlanda)

Participani la Programul Intensiv European Dublin,
14-15 iunie 2010


Participani la Programul Intensiv European Dublin,
14-15 iunie, 2010


Delegaia romneasc Trinity College Dublin, Irlanda


Profesori i studeni din aproximativ 20 de Universiti europene
Trinity College Dublin, 25 iunie 2010


Moment din cadrul discuiilor pe grupe
Irish School of Ecumenics, Dublin


Aspecte din cadrul unei mese rotunde






www.ecumenismdobrogean.ro


n anul 2005, la Facultatea de Teologie Ortodox din cadrul Universitii
Ovidius Constana, lua fiin Centrul de Cercetri Teologice, Interculturale i
Ecumenice Sf. Ioan Cassian (C.C.T.I.E.). De la bun nceput s-a dorit ca acest centru s
formeze i s creeze noi oportuniti att pentru profesori ct i pentru studeni,
masteranzi i doctoranzi, care doresc s-i aduc o contribuie real la cercetarea
teologic, la promovarea dialogului ecumenic, precum i la consolidarea convieuirii
interculturale, specific spaiului dobrogean.
De la nceput centrul a fost proiectat pentru trei secii de cercetare-aprofundare
a studiilor teologice interculturale i ecumenice.
La nceputul anului 2011, un grup de iniiativ - format din Pr. prof. dr. Vasile
Nechita, Pr. drd. Constantin Ciobanu i Masterand Doru-Emanuel Pantazi - a adunat
documentele publicate n cadrul C.C.T.I.E. Sf. Ioan Cassian, pe care le-au grupat pe
secii - cu precdere pe colecii - i a alctuit un site, www.ecumenismdobrogean.ro,
realizat de Pr. Gheorghe Iftime.
Acest site cuprinde patru seciuni: prezentare, colectiv, colecii i contact.
La nceput de drum cuvntul de deschidere al site-ului aparine nalt
Presfinitului dr. Teodosie, Arhiepiscopul Tomisului i Decan al Facultii de Teologie
Ortodox Constana, n care se prezint activitatea C.C.T.I.E. Sf. Ioan Cassian; n
paginile site-ului se gsesc menionate n cadrul coleciilor toate apariiile publicate.
Cele apte colecii sunt grupate dup cum urmeaz: Colocvii spirituale,
Caietele Misionarului Ortodox, Caiete de Istoria Bisericii Romne, Tinerii - ansa
Bisericii, Religie-Filosofie, Caiete Biblice; acestora li se adaug revista Theologia
Pontica i volumele cu lucrrile Simpozioanelor Facultii de Teologie.
Au vzut lumina tiparului peste 72 de cri sau reviste, altele fiind n curs de
apariie.
Pentru cei interesai ct i pentru cei ce doresc s-i procure publicaiile
centrului de cercetri, vor gsi n Contacte precum i n seciunea Colectiv adresele de
coresponden cu autorii i cu colectivul CCTIE.


Pr. drd. Constantin CIOBANU