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TowardsaHumanisticTheologyofYouthDevelopment: growingthroughtheworkoftheRomaniantheologian DumitruStaniloae. Abstract:

Thisarticlewillintroduce toaninternationalandecumenical audiencethe RomanianOrthodox theologianDumitruStaniloaeandtheEasternOrthodox approachtosalvation.By then correlatingStaniloaestheology with current developmenttheoriesitwill demonstrateOrthodoxysimportanceforissues youngpeoplesdevelopmentandparticipationinsociety,primarilyindeveloping countries. Thiswillbeaccomplishedby correlatingStaniloaesTrinitarian theology with twoincreasinglyimportantdevelopmenttestcases:increasing socialcapitalandreducingcorruption. Acriticalthemetobeexploredis Orthodoxysability tobridgetheconceptualchasm betweenhumanisticconcerns ofthedevelopmentworld(naturaltheology),andthoseof salvationand redemption (revealedtheology)withseveralconcomitantpracticalimplications foryouthworkspelledout.

AccordingtoBishopKallistosWare,DumitruStaniloae[19031992]iswidelyregarded th 1 asthegreatestOrthodoxtheologianofthe20 century. HishomelandRomania,a Latin outpostinaSlavicocean,issignificantinthatthathisthoughtbridgesand synthesizesmuchoftheEastwithWestitistruly catholic.Indeed,Moltmanncalled StaniloaeapanOrthodoxtheologian.StaniloaefirsttaughtinSibiu,thenlaterin Bucharestandspentfiveyearsinacommunistconcentrationcampin 1958. Oncefree, hiscommenttoOliverClementwasmerelyAnexperiencelikeanyother, only somewhatdifficultformyfamily. AprincipleinfluenceofDumitruStaniloaeisSt MaximustheConfessorandtheEasternCappadocianFathers,yetheisconversantwith WesterntheologianssuchasBarth,Rahner,vonBalthasarandKung. ForStaniloaethe theologicaltaskisboththemeansandendsofhumanfreedomandsuchfreedomisa freedomfoundincommunion. Humanbeingsonlytrulybecomehumaninloving dialoguewithGodandothers. ForStaniloae,theologyisnotwhatyoustudy,butwhat youliveanddo. AshisfriendFr.DonaldAllchinremarkedHeisamanwhorestores 2 onesconfidenceinlife

ThehallmarksofDumitruStaniloaesTheology:
AquotationofStaniloaeswillorientatethereadertowardthetexture of andsomekey conceptsfor theOrthodoxviewofsalvation,whichcanbequiteshockingtothose unfamiliarwiththedoctrineof theosisordeificationthatwasprevalentintheEarly Church.

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DeificationisGod'sperfectandfullpenetrationofman,grantedthathecan'treachperfectionand fullspiritualizationinanyotherway.Toagreatextent,sin hasdulledandchainedandputan evilspellonthepowersofhumannature.Wedon'tknowthefullscopeofthepowerswhichour natureiscapableof.Envy,care,hate,haveclippeditswings.Thelovewhichwehavefor another,orwhichsomeonehasforus,thetrustwhichpeoplehaveinusorwehaveinthemany exitfromsinfulegotismunchainsunimaginablepowersinus,likePrinceCharming'skisswhich rousedSleepingBeautyfromherunnaturalparalyzingsleep.3

Thisterm theosisordeificationislikeoneofthehardsayingsofJesus,awrenchthat mostwouldrathernothavetoincorporateintotheirwelllubricatedtheologicalmachines. Butitisimportanttorecognizethatthisorientationwasaconstantstreamofteaching emanatingfromthespringsoftheEarlyChurchfathers. Thefamousstatementof IrenaeusofLyons(c.130200)GloriaDeivivenshomoTheGloryofGodismanfully 4 alive isareflectionofthisdoctrine. Athanasius,championagainstArianism and instrumentalinestablishingtheNewTestamentCanon,articulatedthedoctrineof theosis 5 mostprovocativelyGodbecamemansothatmanmightbecomegod. Historian JaroslovPelikanwrites: ``Thedefinitionofthesalvationofmanashisdeificationwasa 6 standardelementofEasterntheology'' andHarnackwrites``AfterTheophilus,Ireneus, 7 Hippolytus,andOrigen,itisfoundinalltheFathersoftheancientChurch'' Thisdoctrineoftheosisclearlycannotbeaformofpantheism.AllOrthodox emphaticallymaintainthatevenintheheightsofmysticism,humansremain ontologicallydistinctandinferiortotheGodhead.Andaswillbediscussedmorebelow, itisimportanttoemphasizethatforStaniloaeandtheOrthodoxtradition,theosisor divinizationisaccomplishedthroughthedevelopmentofvirtueswhicharenotprivate individualisticvirtues,butsocialvirtues,rootedinthenatureofultimateTrinitarian reality.
TheFatherssawsanctityasaneverincreasinglikenessofmantoGod,broughtaboutbythe purificationofthepassions,andbygrowthinvirtueswhichculminateinboundlesslove ThroughthevirtuesGodfirstofallbecomesmaninman[thevirtuesaretheattributesofGodin theirhumanexpression intheincarnation],andthenhecausesman tobecomeGod.8

OnekeytounderstandingOrthodoxyandStaniloae(andthedoctrineoftheosisandits potentialforyouthdevelopment)isthattheOrthodox believes,andinfactinsists,thatthe Westernchurchhasoveremphasizedandreifiedoneofthepicturesormetaphorsof salvationintheNewTestament,andthatisthelegalorforensicaspect.Theforensic aspectisthatofthecourtroomandfollowsvariationsontheformula:Mankindssin natureorguiltinheritedfromAdamisaninfinitesinbecauseitisagainstaholyand infiniteGod,andthereforerequiredaninfinitesacrifice,whichisChrist.Fromthe pointofviewofchurchhistory,itisonlylaterwithSaintAnselm(10331109)andCur DeusHomothatthejuridicalpointofviewofsalvationgainedtheascendancyinthe 9 West. Withoutgettingintothecomplexitiesofthisdoctrinaldebate,sufficeittosay thattheOrthodoxsituatesalvationinabroadercontextandfocusonsalvationas fullnessoflifebestcapturedintheGospelofJohn. WhatPaulsfaithapartfrom worksistoProtestants,JohnsIhavecomethattheymighthavelife,andhaveitmore abundantly(John10:10)istoOrthodoxy.However,Orthodoxwouldseekabroader contextforPaulskerygmathanthatproposedbyLuther(whichendedupbecominga

Page3 of 16 canonwithinthecanon,andledhimtowanttoeviscerateJamesfromtheNew Testament)suchasvariationsontheexpressionfaithexpressingitselfthroughlove (Gal5:6,Eph1:15,3:17Col1:4,1Thes1:3,3:62Thes1:3,1Tim1:5,2Tim1:13,Rev 2:19). Thisemphasisonfullnessoflifeisimportantfortheensuingargumentconcerningthe publicnatureofsalvationandhumanwellbeinginEasternOrthodoxy.Forasinmany expressionsofChristiantheology(theReformedtraditionemphasizingsalvationas shalomisanotableexception),thelionsshareoftheworkof salvationisaninvisible formaltransactionorreconcilingthejusticeofadebtincurred,ofteninherited involuntarilyfromAdam.ThesecriticismsofChristianitybytheJewishscholar GershomSholem arerelevant:
Inallitsformsandmanifestations, Judaismhasalwaysheldfirmlytoaconceptofredemption whichunderstooditasaprocesswhichtakesplaceunderthepublicgaze,onthestageofhistory andinthemediumofsociety,thatis,whichdefinitelytakesplaceinthevisibleworldBy contrast,theviewofChristianityisoneinwhichredemptionisaprocessintheintellectualsphere andintheinvisible,whichtakesplaceintheworldofeveryindividual,andbringsaboutahidden transformation,towhichnothingexternalintheworldneedcorrespond.10

StaniloaeandtheOrthodoxarelargelyinagreementwiththiscriticismandarenot comfortablewiththeshrunkenhorizonsoftheforensicviewofsalvationandnonpublic natureoftransformation.Forwhatmanexperienceswithinthisdialogue[withGod]is noexteriorformalpeacebutapowerthatgrowswithinhiminthispeaceandproducing 11 moreandmorefruit. AsubtitletooneworkofStaniloaesisTheIconofMan RenewedinGod.ThegreatRussianauthorNicholasGogolwroteWhen soulsstartto 12 breakdown,thenfacesalsodegenerate, averyOrthodoxconceptechoedbyBonoof 13 U2:yourfacecaughtupwithyourpsychology. ForOrthodoxy,therenewedimage ofmanliterallyshinesforthvisuallyinthefaceandeyesofthetransformed.Staniloae howevergoesbeyondthisindividualorientationfortransformation,andincludes structural socioeconomicissues. Christianscanmakenofruitfulcontributioniftheyareonlyconcernedwith servicetoindividualmenandthereforeneglecttopromotejustandequitable relationsonabroaderandinternationalscaleChristiansmustmakethekindof contributionwhichwillfavorthecontinuousadaptationofthesestructuresto meetcontemporaryaspirationsforgreaterjustice,equality,andfraternityin 14 mansrelationtoman. Andthisabundanceoflife,thispowerthatgrowswithinproducingpeaceandmorefruit, atleastinprinciple,istobevisibletoallofhumanityasapointertowardwhatis humanlypossibleinChrist.AsStaniloaewrites, Thetheologiansmustrevealwhattheprincipleactsofdivinerevelation culminatinginChristtheincarnationoftheSonofGod,hissacrificeonthe cross,hisresurrectionandascensionasmanwhatthesecontributeasavision

Page4 of 16 ofChristianhumanismandhelpingtheworld,asitshould,towardsagenuine 15 developmentofwhatconstitutestrueChristianhumanity. Eventhesacraments,importantastheyareintheEasterntradition(similarbutnot identicaltotheCatholic),arenotgiveninorfortheprivacyofoursalvationexperience, butintheeyesofStaniloae,aspowerstobeadvancegrowthandforlivingoutthegospel. Thesacramentsthemselvesdonotgiveusgracesofastatickind,virtuesor benefitswhicharelimitedandkeptcarefullyenclosedwithintheirpresent borderssowecanshow themtoGodonthedayofjudgmentneatlypreserved, liketheunproductivetalentintheGospelparableTheygiveuspowerswhich havetobedevelopedandwhicharemeanttoleadustowardsfinalperfectionby 16 evermoreadvancedspiritualstages.
17 ThishasbeencalledtheLiturgyaftertheLiturgy ortheServiceaftertheService.

TheosisastheoutworkingofTrinitariansocialethics:
ToroundoutthissynopsisofStaniloaesmasterfulsynthesisofOrthodoxdogma,itis importanttolookmorepreciselyattheTrinitariannatureof theosisorsalvation.As mentionedabove,salvation/theosis/Divinizationisconsistentlylinkedwithcontinuously improvingthemorallifeofChristiansgrowthinvirtue.Buthowarewetounderstand thisimprovementofmorallife?ForStaniloaeandOrthodoxy,itisinextricablylinkedto andgroundedinthesociallifeoftheTrinity. TheTrinityistheculminationofthehumilityandsacrificeoflove.Itrepresents thecontinualmortificationofeach"I"foritistheselfassertionofthese"I"'sthat wouldmaketheabsoluteunityofloveimpossible,andthusgivebirthto individualism.Anditisthesinofindividualismthathindersusfrom understandingfullythattheHolyTrinityisacompleteidentificationof"I"s withouttheirdisappearanceordestruction. 18 Thesocialfunctionality ofStaniloaesuseofthedoctrineoftheTrinity isnot idiosyncraticeither,butcharacteristicofOrthodoxy. Staniloaequotesthisremarkable summaryoftheEastern orientationby theRussiantheologianBorisBobrinskoy, ThedivineunityisnotmerelyoneoftheattributesofGodmoreexactlyitisthe profoundlifeofGodandthefruitofthelovethatexistsbetweenthedivine persons.Thisunityisinnowayadepersonalizingconfusion,norastructureof monads,northesumofthepartsofawhole.OnlyinGoddoesunityassurea completeunionwhichpreservesthedistinctandabsolutequalitiesofthe 19 Persons. Staniloaedrivesthepointevendeeperbymakingexplicittheroleoftransferringthe qualityofrelationallifewithintheTrinitytosalvation.

Page5 of 16 AsaworkofraisingupbelieverstointimatecommunionwithGod,salvationand deificationarenothingotherthantheextensiontoconsciouscreaturesofthe relationsthatobtainbetweenthedivinepersons.ThatiswhytheTrinityreveals itselfessentiallyintheworkofsalvationandthatiswhytheTrinityisthebasison 20 whichsalvationstands. StaniloaeexplainselsewherethattheTrinityisarelationnotofsubordinationor 21 humiliation,butofequalityafactstressedbyalltheFathers. Neitherisitanequality inconformity,anequalitythatsacrificesindividualinitiativeanddistinctivestoa hypotheticalgreatergood.Thisdivinesocialunityprovidesanontologicalbasisfor humanrightsclaimsingeneralandspecificallyinthathumansarenottobesacrificed againsttheirwillforachievingagreaterutopiangoodasisthecaseintotalitarian societies.(RecallLeninscynicalsaying:Youcanthaveanomeletwithoutbreaking someeggs.)Staniloae,wholivedandwasimprisonedandinstrumentalizedunder thebrutalregimeofCommunism,writes: Onewhofeelshimselftreatedasobjectnotonlyfeelsthatheisaninstrument,but heisalsohumiliatedandrepelled.Thishumiliationisdifferentfromthathumility ormodestywhichisvoluntary[groundedintheTrinity]andwhichitselfderives 22 fromarefusaltotreatothersasobjects. JusthowdifferentthisTrinitarianfocusistomuchwesterntheologycanbeillustratedin thefollowing.In1967,thefamousRomanCatholictheologianKarlRahnerstated, Wemustbewillingtoadmitthat,shouldthedoctrineoftheTrinityhavetobe droppedasfalse,themajorpartofreligiousliteraturecouldwellremainvirtually 23 unchanged. ThiscouldnotbefurtherfromtheOrthodoxpositionofsalvationasgrowthin community,koinonia,ortheoftusedRussiantermsobornost.TheTrinityisnotjusta doctrine,butawayoflife,ledbytheSpirit,livedoutandwitnessedtointheChurch, whichaimssimultaneouslyatwholenessofcommunityyetwithoutsacrificing individuality. ItischaracteristicforStaniloaethatifhumaninterpersonalloveistohaveanyultimate meaningandtobeeternallyguaranteed,ithastobegroundedinaneternalbeingwhois 24 alsonotimpersonal,notamonad,butsociallyrelatedfromalleternity. Eternallove requirestheeternalexistenceoftheoneandthemany,notasimpersonalforces,butas distinctdivinepersons.ThesocialTrinityisthebasisforasociallyorientedsalvation thatbeginsinthislifeandcontinuesthistrajectoryintothenext. Salvationisthusaprocessofgrowingingrace,butgracenotconceivedprincipallyasa legalconcept,butasaninterpersonalone.Thisgraceisnothingotherthanlivingoutin thesocialspacebetweenhumansthedivinecommunitythatobtainsbetweenthemembers oftheTrinitylivingtheTrinityasamodeoflife.Thismeansthatlifelivedsubspecie sanctitatisDei(intermsoftheholinessofGod)meansthatthequalityofourrelationsis

Page6 of 16 sacred,andnotprofane,notcommon,notmerelysocialwork.Staniloaemakeshis intentionsfor thisexplicitbyhisoftiterateduseoftermssuchasimprovedsocial 25 relations anditerationssuchasOrthodoxywillincreasinglybeconcernedtoprovide 26 everdeeperfoundationsforhumancooperationandfortheserviceofallmankind. It isimportanttonotethatStaniloaeandOrthodoxyplacethisinterpersonalgrowth,this growthinvirtuethatfacilitatescommunity,attheheartandnotdistaltotheworkofthe GospelandtheKingdomofGod,ofwhichtheChurchisawitnessandaforetaste.Sucha viewopenshermeneuticalpathwaystoatrulyhumanistictheology. Thesecondmoveinestablishingsuchahumanistictheologyforyouthministryisto correlateStanliloaesTrinitariantheologytootherdiscoursesonyouthdevelopment. Socialcapital andanticorruptionaretwostrongcasesforthisastheyarebothcurrent modesfordebatingyouthdevelopmentandareconcernedspecificallywithyouth developmentindevelopingcountries.Thenextsectionofthearticleexploresthesetwo areastoprovidearobustdescriptionofkeytheoryandpracticalimportancewithwhichto correlatewithStaniloaesTrinitariantheology (asoutlinedinthefirstsection).

Youthdevelopmentinaglobalcontext:socialcapital andcorruption
Twelvepercentofyoungpeopleliveincountrieswithhighpercapitaincomes(more than$10,000peryear),whereastwothirdsoftheworld'syoutharegrowingupin 27 countrieswithextremelylowpercapitaannualincomesbelow$1,000. Becauseof povertyyouthareoftenwithoutanychancetoparticipatemeaningfullyindecisionsthat affecttheirlives,whichinturnleadtodisaffection,apathy,andriskladenbehaviors. Youthoftenarenotviewedasapotentialcatalystforcommunitydevelopment. Recentliteratureindevelopmentstudieshasplacedfirmlinkagesbetweenthetwo domainsof1)economicpovertyand2)lowsocialcapitalandtheinverseofhigh corruption.Inthissectiontheargumentwillexplorethedomainsofsocialcapitaland corruptionandsetthestageforthelastsectionwhichwilldemonstratethecritical linkagesbetweenthenaturaltheology/humanisticrealmofdevelopmentstudiesoutlined inthissection,andhowthesecanbelinkedwithandleveragedthroughStaniloaes Trinitariantheologyanddoctrineof theosis.Thismayprovetobecriticalforthe improvementofhumanwellbeingingeneral,andnotleastforyouth,whooftensuffer mostduetotheirlackofrights,resources,andrecoursetopoliticalpower.

SocialCapital:
Thenotion ofsocialcapitalhasreceivedclamorousattentioninthelastdecade.Situated 28 atopthepantheonofthesocialcapitalmovementareRobertPutnam, Francis 29 30 Fukuyama, andMichaelWoolcock, thelatterconsideredtobetheleadingresearcher 31 forthedevelopingworld. Woolcockarguesthatacademictheoriesofdevelopment havemovedduringthelast50yearsfromhostilitytoindifferencetoactivesupportof 32 theimportanceofwhathecallsgettingthesocialrelationsright. Despitecriticisms

Page7 of 16 foritsvaguenessandimprecision,thesocialcapitalframeworkisseenasincreasingly 33 importantbymajorglobaldevelopmentinstitutionssuchastheWorldBank. Whatissocialcapital?Therearemanydefinitions,butmosttendtofocusonthreeitems: 1)moralnormssuchashonestyandreciprocity,2)socialnetworkssuchaschurchesand RotaryClubs,and3)thebenefitssuchastrustandtheensuingabilitytoworktogether forthecommongoodoncollectiveactionproblems.Itishelpfultopicturethesethreeas amutualconditioningvirtuousspiral,apositivefeedbackloop.Whatdifferentiates socialcapitalfromitspeerdisciplinessuchasthecommunitariansof AmitaiEtzioni,is thatsocialcapitalambitiouslyseekstoempiricallymeasurerobustsocialparticipation anditsimportanceforhumanwellbeing,civilsociety,andnotleastofall,broadbased (relativelyequitable)economicprosperity.Thereachofthesocialcapitalframeworkis extensive.Theideaunderneathitallstrikesaharmoniouschordwithcommonsense: robustsocialparticipationstrongsocialcapitalstocksisincreasinglybeingunderstood toplayanincreasinglyimportantroleinhumanwellbeingonmultiplefronts,andthusis thesubjectofextensiveresearch,publicpolicyandscholarlydebateeveninareassuchas 34 35 environmentalism, publichealthandepidemiology. Inthesocialcapitalliterature,twotypesofsocialcapitalarementioned,bondingand 36 bridging(orthreeiflinking isincluded).Bondingsocialcapitaltendstobemore focusedonsocialcohesionforthebenefitoftheingroup,workingwiththosewithan alreadysharedidentity,andwhileitisimportantforstrengtheningsocialsolidaritywithin agroup,itlikeallproductiveresources,canbeputtoilluseandhasadarksidesuchasin theKluKluxKlan,andevenNaziGermany.Ontheotherhand,bridgingsocialcapital extendstheradiusoftrusttotheoutgroup,theother,andsomehowseesonesownwell beinglinkedwithothers.ItislinkedwithwhatTocquevillecalledselfinterestrightly understood. Socialcapitaltheoryisthusnormative. ThephilosopherJohnStewartMilleloquentlyreflectedpracticalstrategiesondeveloping socialcapitallongbeforethesocialcapitallanguagewasinparlance. Itishardlypossibletooverratethevalue...ofplacinghumanbeingsincontact withpersonsdissimilartothemselves,andwithmodesofthoughtandaction unlikethosewithwhichtheyarefamiliar...Suchcommunicationhasalwaysbeen, 37 andispeculiarlyinthepresentage,oneoftheprimarysourcesofprogress. Gettingaheadoftheargument,thishelpsexplainwhycrossculturalmissiontrips,even shorttermones,aresuchcatalystsforyouthdevelopment.

SamaritanCapital
FortheChristian newtothisdiscussion,itmightbehelpfultothinkofsocialcapitalas 38 socialsciencelanguageforSamaritanCapital ,anempiricalframeworkfor discerninghowwellagrouporsocietylivesouttheethicoutlinedintheParableofthe GoodSamaritan.Forsocialcapitalisnotjustcommunity,butacertainqualityofsocial spacethatistransformativeforsocietiesinthatit,throughvaluesandthesocial

Page8 of 16 groupingsreflectingthesevaluessuchasuniversalrespectandresponsibility,safeguards trustandthustheabilitytoworktogetherforthecommongood.Corrupt,dysfunctional, apatheticsocietieshavelowlevelsofinterpersonaltrust,aresuspicious,andhave groundsforfeelingsointhattheirsuspicionsarealltoooftenconfirmed.Lowtrust culturestendtotreatfamilymemberswithrespect,butpredatorybehavior,Machiavellian deceptionandtrickeryareacceptableoutsideofthefamilysphereandareseenas necessaryforsurvivalandoftenforgoodreason. Thiswinloseethicunchecked createsaviciousspiralofdownwarddegradationandmakesanytypeofcollaborative behaviorhighlysuspect. LikeintheXfiles,thewatchwordisTrustNoOne. ItisoftendifficultforaWesternerlivingintheNetherlandsorAmericatofullygettheir headaroundthisissuepreciselybecausetheirsocietieshavesuchstrongsocialcapital whichallowsinstitutionstofunctionwell!Butthisisnotthecaseinmanyplacesinthe world,andasAmartyaSenpointsout,moralvaluesarelikeoxygen.wetakeaninterest 39 initspresenceonlywhenitisabsent. Andwheresocialvaluesaredysfunctional,so arepublicinstitutionsincludingthemostcriticalofall,thejudicialsystem.Vaclav Havelhammersthenailsquarelyontheheadwhenhewrites, Withoutcommonlysharedandwidelyentrenchedmoralvaluesandobligations, neitherthelaw,northedemocraticgovernment,noreventhemarketeconomy 40 willfunctionproperly.

Itcanbesurmisedthattwothingshaveattractedsuchawidevarietyofindividualsand institutionstothesocialcapitalparadigm.Firstisthatitprovidescommongroundfor communalandjusticeconcernsandfunctionsasaneutral expressionof communal concernsamenabletoreligiousconcernsacrossfaithdivisions,butalsotoconcernsfor 41 virtueandcooperationrootedinevolutionarytheory. Secondly,itstrivesforrigorous empiricalanalysis.Itisthusaformoftestablenaturaltheologyapointwhichwillbe pickeduplater.

Corruption
Theissueoffightingcorruptioniscloselylinkedtosocialcapitaldevelopmentandhas becomesosignificantthattheWorldBankinitiatedamajorpolicyshiftandincluded corruptionasaprincipleobstacletodevelopment.Corruptionisnowacentralpillarof 42 theirpovertyreductionstrategy. Corruptionthrivesinatmospheresofconfusion,lack oftransparencyandmistrust,weakornonexistentcivilsociety,andexistsinaninverse relationtosocialcapital,especiallybridgingsocialcapitalwheremoralnormsof generalizedhonestyandrespectarerobust.Corruptionisbestthoughtofasasyndrome whichisanumberofsymptomsandcausesoccurringtogethercharacterizingaspecific diseaseorcondition.Corruption trapsmillionsofpeopleinpovertyandmisery, underminesdemocracyandtheruleoflaw,andamongotherthings,retardssocialand 43 economicdevelopment. Whatiscorruption?Some,suchasTransparencyInternationaltendtofocuson 44 corruptionasthepublicabuseofpower. However,AmartyaSen,aNobelEconomist andarchitectoftheCapabilitiesApproachtodevelopmentarguesmoregenerallythat

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45 Corruptioninvolvestheviolationofestablishedrulesforpersonalgainandprofit. Thisdefinitionisimportantbecausecorruptionsdefinitionif,limitedtopublicofficials, cannothavethepolicyandpubliceducationalreachtodealwithsomeofitsdeeper sourcessituatedinsubterraneanculturalroots,forexampleinpostcommunistcultures. Itisagravemistaketothinkofcorruption asaninstitutionalandtopdownproblemonly andonethatignoresthepresenceorabsenceofstrongsocialvaluessuchashonestyand reciprocity.Corruptionisalsoanindividual andfamilial problem affectedbyprimary socializationpatterns.Theoriginalmeaningofcorruptionisdegradationfromastateof wholeness,andunethicalbehavior,inthiscontextbestunderstoodasabuseofpower (whetherinstitutionalorindividual),isitsuniversalmanifestation.Abuseofpowerstarts oftenquietly with theseeminglymundaneissueofdishonestyorlying. Onemayrightly ask: Howisdishonestyabuseofpower?Lyingisawayofgainingpoweroverother 46 peopleby manipulatingtheminvariousways.

Youtharealltooofteninductedintoexperientialeducationtutorialsincorruption wherebytheyexperiencetherealitythattheonlywaytogetaheadisthroughlying, cheatingandstealing. A1994surveyrevealedinRomaniathataround50%ofthe populationbelievesthatonebecomessuccessfulbystealingandbreakingthelaw,29% dosothrough personalconnections,11%throughluckorfate,andonly9%believedthat 47 hardworkorpersonalmerithadanythingtodowithpersonalsuccess. Wherestatistic likethishold,itisnotenoughtofightcorruption atthetopofthesystemiffornoother reasonthantherewillbenopoliticalwilltoenforcestricterruleoflawnecessarytofight corruption.Corruptionisthusagrassrootsissuewhichtouchesthelivesofyoungpeople atmanylevels,andcheatsthemoftheirfutures. Youththeworldoveraregrowingupwithoutsignificantexperienceandmeansto participateinthedecisionsthataffecttheirlives.Youthlivelivesthatlacktruefreedoms andareunabletodeveloptheirGodgivenpotential,theiragencypotential,theability tofeelliketheycanmakeapositivecontributionandbepartofpositivechange(self efficacy).Thehallmarksofdemocracyareparticipation,accountability,andpeaceable change.Yetthesearehighorderskills,developedonlythroughmodelingofmoraland spiritualqualitiessuchaspatientandhonestdialogue,theabilitytocompromiseand worktogetherforthecommongood,andtoforgoviolencetoachieveaims.Theability toworktogetherforthecommongood,themoraldisciplinetoforegoshorttermgainfor longertermsustainablebenefits,theseareskillswhichmustbenurturedandmodeled fromyouthbothinthefamilyandinculturalinstitutionssuchaspubliceducationand faithbasedorganizations.Indeed,thewordcultureiscognatewiththeLatinwordto cultivate,etymogicallyimplyingthatculturesarenotstatic,noruniformlydeveloped towardsidealsthatpromotehumanflourishing.Socialcapitalandanticorruptionwork are,ashasbeenshown,significanttoolsinunderstandinghowtoapproachyouth development.However,aretheyfertileenoughtoprovideforsuchhumanflourishing?It isherethattheinsightandfoundationsofOrthodox theosisisperhapshelpful.

TowardsA HumanisticTheologyofYouthDevelopment

Page10 of 16 Thisarticleisaninstanceofthetheologicalmethodof correlation.Thismethodof correlationfollowsthatofPaulTillich(withdepthpsychology),ReinholdNiebuhr(with Marxistanalysis)andotherssuchasDavidTracey(withpostmodernism)whoaimto correlateChristianthoughtwiththemodernsituationinwaysthataremutually illuminating.Attimes,andparadigmaticwiththeBultmanns(withexistentialism) demythologization,thisprojectofcorrelation darkenedthehorizonsoffaithby reinterpretingbasicChristiandogmasinafashioncompletelyalientotheiroriginal intention. Yettheapproachhere,whilefollowingthesamemethodologyofcorrelation,avoids heterodoxyfortwodistinctreasons.Firstisthatthisinstanceofcorrelationisan extensionoftheprophetictraditionasitconcernsissuesofdemonstrableempirical importforglobalpovertyandcanbeviewedasanexpressionofGodsunremitting concernforthepoorandtheother.(Thisconcernfortheotherhasincidentaloverlap withpostmodernismsattending,bothintellectuallyandspiritually,nottotheselfbutto 48 theother. )Ifsocialcapitaldevelopmentandfightingcorruptionisacriticalpartofthe processofretrievingcommunitiesandnationsfromgrindingpoverty,Christiansshould supportitatapersonalandpolicylevelregardlessofwhetherexplicitfaithissuesare mentioned.Furthermore,thesocialcapitalparadigmisnotanideologicalworldviewthat swallowsandretrofitseverypossiblecounterargumentasisthecasewithMarxism whichisunfalsifiablebutsocialcapitalisinfactatestablehypothesis(robust communityhasmultiplebenefits)thatcanbeempiricallyconfirmedordisconfirmed. Thesecondreasongoesbeyondmerelynotbeingheretical,butthepossibilityofopenly harnessingandlinkingcorrelatingancientandOrthodoxChristiandogmatomodern developmentstrategies,withoutcompromisingeither.EasternOrthodoxy,brilliantly interpretedthroughStaniloae,canhelpusseethesesocialdevelopmentissuesthatlimit orpromotehumanflourishingthatlimitorpromotefullnessoflifepreciselyasfaith issuesandnotassecondclassconcernsofthesecularworld. Orthodoxyhasaratheruniquetheoretical abilitytoprovideabridgeandsynergybetween the two oftenantithetical domainsbetweenfaithandsecularmodesofthought,between commongraceandrevealedreligion.Thedepthofthecorrelationalpotentialfor Orthodoxywithdevelopmenttheoriesandpracticeisuncoveredin thefirstsentenceof StaniloaesSystematicTheology,TheOrthodoxChurchmakesnoseparation 49 betweennaturalandsupernaturalrevelation. BecausetheOrthodoxviewsalvationasarecreationofhumankindintheimageofthe Trinity(perfectlyexemplifiedinthesimultaneousrestraintandfreedomoftheLogos, JesusChrist,thearchetypeofhumannature), theTrinityconstitutesthesocialbasisof salvation,thegoalforallofhumanityingeneral,butespeciallythelifeoftheChurch. Salvationisnotsomethingcontrarytonature,butitsfulfillmentandfloweringthrough healthyrelationships.

Page11 of 16 Supernaturalrevelationmerelyrestoresdirectiontoandprovidesamore determinedsupportforthatinnermovementmaintainedwithintheworldbyGod 50 throughnaturalrevelation. Staniloae,representingthepromiseof Orthodoxy,canheartilyaffirmthatall human desiresandactsthatbuildcommunity,justiceandthetrueprogressofhumanizationare partoftheTrinitarianoutworkingofsalvationevenifincompleteinthattheyfailto recognizetheSourceofthesevalues. Ubicaritasetamor,DeusibiestWherecharityandlovearefound,thereisGodthe personincommunionasthefulfillmentofBeing. StaniloaecontraststheWests pessimismwithhumanaspirationsandhowtheWesttendstoseethemasinherentlyin contradictiontoGodswill withtheEasternemphasisthatseesnoinherentcontradiction betweenthecovenantsofCreationandRedemption,betweencommonandspecial grace. ForOrthodox,thereisevilintheworldthatistobeconquered,butthereisalsogood to bebuiltuponandenlargedastheimageofGodhasnotbeentotallyeffacedin humankind.Asaconsequence,theKingdomofGodtheTrinitarianKingdomof betweencannaturallybecorrelatedwithhighlevelsof bridgingsocialcapital (MichaelWoolcocksgettingthesocialrelationsright),anddiminishedlevelsof corruption(Sensdefinition ofbreakingethicalrulesforpersonalbenefit)andthuscan easilybecorrelatedwith theBiblicalconceptsofshalomandsindespisingjusticeand distortingallthatisright.(Micah 3:9).Thisleadstoandisgeneratedfromthe straightforward,commonsensicalspiritualproposition: AssinconsistsintheselfishnesswhichseparatesmenfromGodandfromone another,sosalvationconsistsingoingbeyondselfishness,inmutualloveofall 51 men,andinunionwithGod. ThisiswhytheOrthodoxoftencallsalvationtherapeutic(theGreekrootistoheal,or restoretohealth)itistherapyaimedatincreasingthecapacitiesofinterpersonallove,of overcomingthedividedself52whichweakenshumansintheirrelationtoeachother andGod. Salvationortheosiscanbeunderstoodascapacitybuildingforgettingthe socialrelationsright,forarobustexpressionofcompassion. Thisaccentofauthentic 53 selfrealization inthelikenessofthetheandricbeing(Christ)isyetanotherexampleof howOrthodoxspiritualitylinkswiththeconcretelylivedsocial lifeofcommongrace. AsKallistosWarehasaptlyexpressedtheEasternpointofview, TheTrinitarianGodoftheChristianfaithistobeunderstoodaboveallin socialterms,askoinoniaorcommunion,asthesupremestructureof interpersonallove.[Furthermore]theTrinityconstitutesthemodeland paradigmofallhumanrelationships,andmorespecificallythemodeland 54 paradigmoftheChurch

Implicationsofahumanistictheologyofyouthdevelopment

Page12 of 16 ThispaperhastriedtodemonstratethatStaniloaesEasternOrthodoxymeetsbasic conditionsforatheologyofdevelopment,morepreciselythatithasinprinciple significantoverlapandisabletoaddressissuesthatareregardedbydevelopment specialistsaseffectinghumanflourishing.Atheologyofdevelopmentisonethat,while faithfultoitsowntradition,canbeusefultowardssolvingglobalissuesthatlimithuman flourishing,asisthecasewithsocialcapitaldevelopmentandfightingcorruption. What aretheimplicationsforyouthministry? Clearlyanadequateexplorationand discussion requiresabroaderdiscussion,butthefollowingsummarypointsserveasan orientationtowardpracticalandpolicyconsiderationsforinternationalyouthministry. First,youthprogramscanprovetheirworthtotheirrespectivecultures.Theframework outlinedheregivesthecapacitytobridge,orcorrelate theconcernsoftheologyandthe concernsofdevelopmenttheoreticiansandpractitioners.Youthprogramscanfocuson andprogramforbondingforbridgingdevelopingstrongsocialidentitiesaround helpingothers,especiallythemarginalizedinsocietiesandcaringforthecommongood. Theologycanframeitself,withoutlosingitself andindeedstrengthenitself,around developingthesocial andmoralcapacitiesforlivinginarobustandlawbased democracy whichisthebestguarantoroftherightsandopportunitiesofthepoor. Ifthe Churchcannotcontributetothecommoncauseofhumandevelopmentintheroleof valuesandmoraldevelopment(socialcapitaldevelopmentandfightingcorruption), wherecanitfindthatpointofcontact? Secondly,thereareyouth pedagogiesreadytohandsuchasservicelearningand 55 adventureeducation, thatexcelatdevelopingTrinitariansocialvalues/capitalinother wordsatdevelopingvibrantingroupidentitiestowork forthecommongoodandreach 56 outtomarginalizedoutgroups. Indeed,both thesepedagogieshadfaithbasedorigins andhavebeenlargelycoopted bythesecularandpluralisticroleofpubliceducation becausetheyareinfactsoeffectiveatsocialtransformation. (Seenextparagraphfor whythisdemocratizationofthesedisciplinesisnotnecessarilyabadthing!) Yetpeople offaithcan retrograftthesepedagogiesbacktotheiroriginalrootsevenifmuchofthe explicitfaithlanguagehasbeenprunedaway. Throughthesepedagogiesrootedin experientialeducation,Christiantheologycan employ proventheimportanceofthis wordwillbecomeapparentinthenextparagraphonpublicpolicymechanismsthatgo beyondtheoria,beyondaTrinitariantheology ofsocialvaluesdevelopment(suchasthe oneadumbratedinthispaper) toconcreteandtransformativepraxis. Thirdly,beyondtheoryconsiderations,beyondspecificprogramembodiments,amore extendedwordaboutpublicpolicyconsiderationsisinorder. Developingorinfluencing publicpolicyoftenmeansframingissuesinaseculardiscourse(atleastintheWest)such asthesocial capitalparadigm citedhere. Linkedwiththis,publicpolicyalmostalways meansresearchaswell,bothqualitativeandquantitative,tomakethecaseforpublic spendingwhichcanquicklyrampupimpact. (Thankfully,allpolicymakersdonot necessarilyexcludethefaithcomponent,buttheygenerallydowantsomesortofpublicly verifiableevidencethattheprogramsaresociallybeneficial.) Learninghowtopresent programsinawaythatcanbepartofpublicpolicydebateisachallengethatChristians

Page13 of 16 should,ifnotfully embrace,beatleastawareoftheissues. Learningtobridgefaithwith adiscoursesuchassocialcapitaliscriticaltothisendeavor. Publicpolicydevelopmenthasboth robustpossibilitiesandinherentdangers.The promiseofpublicpolicyispublicfundingtheperilisthepossibleneglectordiminution ofthedoctrinalcontentoftheGospel. However,Christianspreoccupiedwithevangelism shouldnotautomaticallybeoverwroughtaboutthisiftheyunderstandthesocialnatureof lifeandtheTrinity.Forwe actourwayintobelieving,andnotjustbelieveourwayinto acting. ActingouttheimplicitmoralandsocialcontentoftheGospel canstructureour mindsandouremotionstoprepareusforacceptingthenarrativecontentoftheGospel. Andthemainpointhereisthata social TrinitarianunderstandingoftheGospelsuchas theoneoutlinedinthispapercanhelpusconceivethesebridgesbetweenasocialfaith andasocialethicsandhowtheyaremutuallyenriching. Inadifferentsetofterms, theorydoesnotjustleadtopractice,butpracticecanleadtotheory. Jesushimselfsaid, theonethatdoeshiswill,will understand(John17:7). Programssuchasservicelearning andadventureeducation,aswellassocialframeworkssuchassocialcapital,can thusbe agentsfortheKingdomevenwhenundercover,evenwhenChristiandiscourseisnoton thesurface. Andindeed,suchcovertuseoffaith discoursemightevenberequiredin someinternationalyouthministry contexts.Thesalientpointhereisthattherecanbe genuinemovementsoftheredemptionofculturetowardjustandsociallyinclusive structures(andattitudes)thatareachieveduniquelythrough publicpolicy andbasedon argumentswhicharenotalwaysorusually groundedinexplicitfaithdiscourse. Againa Trinitarianperspectiveofsalvation canhelpusseethisbroaderperspectiveof social transformation andtheroleofpublicpolicytotheseends. Toclose: inasmuchasdemocracyisbaseduponshareddecisionmakingandthevalues thatfacilitateinterpersonal trustandworkingtogetherforthecommongood,itispossible toworkoutatheologyofdemocraticparticipationapplicabletoyouth basedonthe TrinitariantheologyofDumitruStaniloae. Andyouth,withtheirenergyandopenness, canbeamajorengineofpositivechange, turningthefoultideof corruption,developing social capital andthegoodwilloftheircommunities,andevenbecominginvolvedin localpolicydevelopmentof actually participatinginthedecisionsthataffecttheirlives. Intheseways,implicitlyorexplicitly theologicallymotivatedyouthprograms,respective totheirindigenouscultures,canbepartofthesolutionforsocioeconomicdevelopment andevenreceivesupportfromglobalpublicinstitutionssuch astheUNandtheWorld Bank.

IntheForewordof DumitruStaniloae,TheExperienceofGod,v.1(BrooklineMA, HolyCrossOrthodoxPress,1998)p.ix. 2 Ibid,p.xv. 3 DumitruStaniloae,OrthodoxSpirituality, SouthCanaan,SaintTikhon'sSeminary Press,2003,p.362 4 (Adv.Haer.IV,20,7).AgainsttheHeresies 5 Athanasius,OntheIncarnation54.inhttp://www.orthodoxonline.com/incarnation.pdf

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Pelikan,Jaroslav.TheChristianTradition:AHistoryoftheDevelopmentofDoctrine. Volume2:TheSpiritofEasternChristendom(6001700).Chicago:Universityof Chicago,1974.2:46

7

Harnack,Adolph.HistoryofDogma. (TranslatedbyNeilBuchananfromthethird Germanedition,circa1900.ReprintedinNewYork:Dover) 3:164note2

8

DumitruStaniloae,PrayerandHoliness:TheIconofManRenewedintheImageof God(Oxford,SLGPress,1984),p.15. 9 NotonlydoesAnselmarguethatwemustrestoreourdebt,wemustrestore more than wetookaway.HewhodoesnotrenderthishonorwhichisduetoGod,robsGodofhis ownanddishonorshimandthisissin.Moreover,solongashedoesnotrestorewhathe hastakenaway,heremainsinfaultanditwillnotsufficemerelytorestorewhathas beentakenaway,but,consideringthecontemptoffered,heoughttorestore morethanhe tookaway(emphasisadded).ChIXhttp://www.fordham.edu/halsall/basis/anselm curdeus.html#ACHAPTER%20XI 10 QuotedinJurgenMoltmann,TheCrucifiedGod, (NewYork,Harper&Row,1974)p. 100. 11 DumitruStaniloae,TheologyandtheChurch,(CrestwoodNY,St.VladimirsSeminary Press,1980)185ThisisalsoreflectedinIsaiah32:1617Thefruitofrighteousnessis peacetheeffectofrighteousnesswillbequietnessandconfidence. 12 MichelQuenot,TheIcon:WindowintheKingdom,(Crestwood,St.Vladimirs SeminaryPress,1996) 147 13 FromU2slatestalbum,HowtoDismantleanAtomicBomb. 14 Staniloae,TheologyandChurch,210. 15 DumitruStaniloae,TheExperienceofGod,v.1(BrooklineMA,HolyCrossOrthodox Press,1998)89. Emphasisadded. 16 Staniloae,TheologyandtheChurch,177. 17 Thisexpressionwasconceivedbytheauthorofthispaper,butsubsequentlyitwas foundoutthatIonBria,aRomanianOrthodoxtheologianandStaniloaescholar,coined theterm 18 Staniloae,TheologyandtheChurch,89. 19 Ibid.,76. 20 Staniloae, TheExperienceofGod,v.1,248. 21 Ibid,99 22 Staniloae,TheologyandtheChurch,84. 23 CitedinRobertLetham,TheHolyTrinity(PhillipsburghNJ,P&RPublishing Company)291. 24 Ibid.,74. 25 Ibid.,217,222,223:opentoalmostanypageofStaniloae. 26 Ibid,223. 27 http://www.un.org/events/youth98/backinfo/yreport.htm UnitedNationsReporton GlobalSituation ofYouthShowsChangingTrends. 28 RobertPutnam,MakingDemocracyWork:CivicTraditionsinModernItaly

Page15 of 16

(Princeton,NJ:PrincetonUniversityPress1993)andofcoursehiswellknown Bowling Alone. 29 FrancisFukuyama,Trust:TheSocialVirtuesandtheCreationofProsperity(New York,FreePress,1996(Paperback)). 30 Woolcock,Michael(forthcoming)UsingSocialCapital:GettingtheSocialRelations RightintheTheoryandPracticeofEconomicDevelopmentPrinceton,(Princeton, PrincetonUniversityPress). 31 FrompersonalcorrespondencewithDr.Putnam. 32 MichaelWoolcock,GettingtheSocialRelationsRight:Toward anIntegrated Theology,Theory,andStrategyofDevelopmentCooperation,vonHgelInstitute WorkingPaper,WP200211,draft:30July2002,p.12. 33 http://www.worldbank.org/poverty/scapital/whatsc.htm Increasingevidenceshows thatsocialcohesion socialcapital iscriticalforpovertyalleviationandsustainable humanandeconomicdevelopment. 34 WilliamShutkin,TheLandThatCouldBe:EnvironmentalismandDemocracyinthe TwentyFirstCentury(Cambridge,TheMITPress,2000).
35

SimonSzreterandMichaelWoolcock,InternationalJournalofEpidemiology, Health byassociation?Socialcapital,social theory,andthepoliticaleconomyof publichealth 2004 33:650667

36

Ibid,655.Wewoulddefinelinkingsocialcapitalasnormsofrespectandnetworksof trustingrelationshipsbetweenpeoplewhoareinteractingacrossexplicit,formalor institutionalizedpowerorauthoritygradientsin society.Thisisasignificantrefinement ofthetheoryespeciallyfordevelopingcultures,butitisbeyondthescopeof thispaperto assess.

37

http://www.isuma.net/v02n01/woolcock/woolcock_e.shtml MichaelWoolcock,The PlaceofSocialCapitalinUnderstandingSocialandEconomicOutcomes,ISUMA: CanadianJournalof PolicyResearch,Volume2N1,Spring2001

38 39

Tomyknowledge,thistermisoriginalwiththeauthorofthispaper. AmartyaSen,DevelopmentasFreedom,(NewYork,AnchorBooks,2000)264.The exactquotereferstoabasiccodeofgoodbusinessbehavior,butthemetaphoris extendable. 40 Havel,Vaclav."Politics,Morality,andCivility"inEberly,DonE.,(ed.)TheEssential CivilSocietyReader,Lanham,Maryland:RowmanandLittlefieldPublishers,Inc., c2000,p.401. 41 MattRidley,TheOriginsofVirtue:HumanInstinctsandtheEvolutionofCooperation (NewYork,PenguinBooks, 1998).
42

http://www.worldbank.org/wbi/governance/ TheWorldBankviewsgoodgovernance andanticorruptionascentraltoitspovertyalleviationmission. 43 http://www.transparency.org/about_ti/mission.html

Page16 of 16

44

http://www.transparency.org/about_ti/mission.html TI'sdefinition:Corruptionisthe abuseofentrustedpowerforprivategain.

45 46

Sen,DevelopmentasFreedom,275. Thisthemeisconsistentlydevelopedinanexcellentwork, SisselaBok,Lying:Moral ChoiceinPublicandPrivateLife(NewYork:PantheonBooks,1978) 47 ResearchInstituteofRomania,1994 48 AninterviewwithDavidTracey,http://www.religion online.org/showarticle.asp?title=2269 49 Staniloae,TheExperienceofGod,p.1 50 Ibid.,1. 51 Staniloae,TheologyandChurch,200. 52 Staniloae,TheExperienceofGod,v1.147.ComparewithRDLaingTheDividedSelf (NewYork,PenguinBooks,1990).AlsoimportantinthisveinistheRealityTherapyby Glasser,andEmotionalIntelligencebyGoleman,amongothers. 53 Staniloae,TheologyandtheChurch,115. 54 QuotedfromtheforewordofStaniloae,TheExperienceofGod,v.1,xx. 55 See www.newhorizons.roforayouthministrymodel(thatoftheauthorofthispaper) thathasorientatedadventureeducationandservicelearningtowardsthesesocialcapital endsandthatleveragestraditiontowardstheseaimsofsustainabledevelopment.
56

E.g.KurtHahnandhisconcernforSamaritanServiceintheOutwardBoundmovement,andmore clearlytheroleofDr.JimKielsmeieroftheNationalYouthLeadershipCouncil,widelyconsidereda pioneerofservicelearning.