Documente Academic
Documente Profesional
Documente Cultură
INTERNATIONAL SYMPOSIUM
RELIGIOUS EDUCATION
IN THE EUROPEAN CONTEXT
Coordinators of volume:
Fr. Assoc. Prof. PhD Dnu POPOVICI
Lect. PhD Claudia POPA
Lect. PhD Mihaela OROS
Organizatorii Simpozionului:
SIMPOZIONUL INTERNAIONAL
EDUCAIA RELIGIOAS
N
CONTEXT EUROPEAN
- mai 2014 -
Tiprit cu binecuvntarea
Content:
Foreword .......................................................................................... p. 9
Prof. PhD Rzvan IONESCU,
Religious Music and The Teaching Role of This Art .................... p. 231
Fr. Asist. Prof. PhD Maxim VLAD,
FOREWORD
I will begin this short foreword by affirming, clearly,
unequivocally and with no exception, that on the level of our European
continent we should all admit an undeniable truth: namely that the
Christian religion and all that springs from it, ethics, art, and mentalities
have decisively marked the culture of all the European peoples. The
European Union encourages by the principle of unity in diversity the
continuity of the national identity, of the local traditions and of the
values shaped along the centuries and does not pursue an artificial and
sterile leveling, a destruction of the cultural specifics of this continent.
The contribution of the Romanian Orthodox Church to the
shaping and development of the national cultural treasure cannot be
contested or considered historical forgery; on the contrary, it has been
clearly acknowledged by means of the Law on Religious Freedom and
the General Regime of the Cults Art. 7 (2). The first schools and
printings in Romania were the work of the Church, and the
representative artistic works and the crucial historical moments
highlight the role of the Church in the creation, continuity and
transmission of the national spiritual, moral and cultural values.
We should not forget that until the moment of the adoption of
the Public Education Law (25 November / 7 December 1864), the
Romanian education has taken place almost exclusively within the
framework of the Church, and during the period of the Organic
Regulations, the hierarchs of the Church also had attributions of school
overseers. By the Public Instruction Law of 1864, Religion held an
important place, both in primary education, where the Catechism was
taught, and in secondary and high school, where the discipline called
back then Religiunea (Religion) was taught.
Together with many other economic, political and social
transformations, the year 1990 brought along as well the possibility of
reforms and transformations on the religious level. The reintroduction of
Religion in the public school immediately after the fall of communism
was not a gesture of simple concession to the demands of the religious
cults, but the recognition of the need for moral healing and value-related
healing of a society deeply marked by its experience of the decennia of
communist atheism. The reintroduction of Religion, after the year 1990,
in the public education system on the primary, secondary and high
school level - from where it had been removed by the atheist communist
regime in the year 1948, by force and contrary to the Romanian
tradition -, consequently represents an act of moral reparation and not a
novelty or a hasty decision. Therefore, after the year 1990, an
essentially religious people has been given again the right of being what
9
10
theology,
secularization,
modernity,
European,
1
2
12
even though not everyone could share the faith, to whose correlation
with common reason theologians struggled. This inner cohesion in the
universe of reason has not been disturbed even when one of the
teachers noticed in the university the existence of something weird: two
faculties who dealt with something that did not exist - God! "Even in
the face of skepticism so radical and this should be done in the context
of the faith of Christian tradition: this, within the university, was an
obvious conviction" - added Pope Ratzinger.
Of course this was not the only statement through which the
Pope irritated the European progressives. Also, the evoking dialogues
once had mattered between Manuel II Palaiologos and a Persian scholar
on the jihad and spread the faith by the sword. Student protests at "La
Sapienza" letter of support joined signed by 67 teachers to the rector of
roman university, Renato Guarini, through which they appreciated the
Pope's visit as an "inappropriate" event, thus requiring its cancellation.
In the text that the Popeshould have said on the 17th January 2008, text
published in L'Osservatore Romano, it said: "I do not come to impose
faith, but to ask for the courage to seek the truth." Let us add, to the
knowledge of those that still manifest worries by looking to the
affecting issue of primacy between the hen and the egg the irony,
University "La Sapienza" was founded in 1303 by none other than ... a
pope, respectively Boniface VIII!
After all, nothing new in the incident happened then in the
Eternal City. With nearly two thousand years ago, the discourse about
the "resurrection from the dead" of another citizen of her, Paul the Jew
form Tarsus in Cilicia l, "the electoral agent of Jesus Christ" - how
would Emil Cioran appoint - was sent, indeed blandly, but with the
same mistrust of the Athenian Areopagus elite epicureo-stoic: "We will
listen about it another time."
2. The courage to recognize the sources of civilization
Militant ignorance of a so-called academic majority or the pride
more and more aggressive of the autonomoushuman rationalism are not,
unfortunately, accidents along the way, but rather worrying signs of a
steady evolution of mankind. In a world where, every day that passes,
faces forthright with the phenomenon of secularization, a phenomenon
that for a long time caves in the Western society and will continue to be,
by refraction, even more present in the Romanian society also along
our full integration in the European structures, reticulation of the two
13
14
This race circle was the following: Renaissance-Reformationlights-bloody revolutions socialist-democratic societies-attempts. This
race could not happen from the moment in which the Middle Ages had
exhausted its substance; it became unbearable, because the
establishment of God's kingdom on earth was done by force, with an
unlimited violence, accompanied by a despotic crushing of the human
person, of suppression of her essential rights in the use of the Whole.
We were attracted, forcibly pushed into the Spirit and naturally we
pranced, we struggled, we plunged into the matter. Thus began the long
period of humanist individualism, so began the building of modern
civilization on the following principle: "The man is the measure of all
things and it is above all " 4.
On the other hand, the Church strategically barricaded in its
dogma, often invoking the purity of true faith (orthodoxy). For this
reason, many were and still are tempted to see in Orthodox Christianity
a sullen religion, gloomy owner of philosophy, consciousness
suffocated by sin and eternal punishment of hell imminent. It's also true
that this stereotype was fed and by the followers (not few) of a pietism
both gregarious and insolent, always ready to recite word by word and
incontinent fragments of Scripture or the Fathers. A certain ambiguouscautious attitude, short-circuited when shriveled with a superiority
complex on one hand, when the obscure inferiority complex on the
other hand, it "animated" guilty relationship between the two camps.
The fact that, for instance, after the fall of communism the Romanian
Academy thought fit to establish a Section of theology, together with
the philosophy, gives the measure hope to enter in a normal line of
thinking beings built by thinking beings, belonging to a historical
reality which testifies about the fact that arose together with modern
Romania which built up with the Church and the School. Together and
in this order.
The Church without School or the School without the Church
cannot exist - it is or should be the result of an analysis of European
history made with sincerity.
3. Sources of Christian education
Christianity was not the only salvation of the soul, it meant
culture and civilization. Leaving aside the Christian values, when trying
Alexandr Soljeni n, Discurs la primirea premiului Uniunii jurnalitilor italieni (31
mai 1974).
4
15
16
7
8
17
But, no Orthodoxy nor patristic theology can not be limited to this time,
because on the one hand tradition is in a continuous process of
interpretation and update 9, and on the other hand the ressurected Christ
takes in its resurrected reality large parts of humanity history as
cotemporan with its development as a church 10. In other words, to the
insolence of a diachronic identified present as modernity and post modernity, Orthodoxy responds with a synchronous unusual presence
of Christ.
Therefore, I must note that the atomization of the two terms,
Orthodoxy and Modernity is not only unproductive but also deeply
conformance with the attitude and forever lively marks of genuine
Christianity, a proved fact- perhaps? - during the last century. Surely
this should be the angle of view from Orthodoxy to Modernity. The
point of view of Modernity towards religion (in general) and
Orthodoxy (especially) is the opposition, or at least hostile; this is
another matter whose landmarks and scattered coincidences well seek
to even mention in passing in what follows.
Exegetes of local impact with modernity and post - modernity
(see HR Patapievici) 11 note in a legitimate way that the vast majority of
Eastern European countries had not completed the modernization when
the falling into communist mixer occured. We take in to account here
the four minimal components of the political and economic ideals of
the Enlightenment: (1) the concept of equal citizenship regardless of
religion, ethnicity, sexual etc and the existence of a civil society,
structured through effective administration, (2) the existence of some
representative institutions of the state to ensure respect for individual
rights and social consensus of respect laws, (3) free market economy
and (4) secularization, which in Europe has meant the separation of
church and state and the emancipation of social life by the religious
sphere.
Therefore, communism (obstacle to modernity) would be the
reason why today we barely get into something that actually was once
(Europe), replacing giubeaua with the proletarian cap and after a short
intermezzo forty-eighter with hat, but with a happy face of
autocephalous ecclesiastical and national wholeness. In other words,
Ion Bria, Dicionar de teologie ortodox, Ed. IBMBOR, Bucureti, 1981, p. 274.
Dumitru Stniloae, Iisus Hristos sau Restaurarea omului, Ed. Omniscop, Craiova,
1993, p. 392.
11
H. R. Patapievici, Discernmntul modernizrii - 7 conferine despre situaia de
fapt, Ed. Humanitas, Bucureti, 2004, pag. 26.
9
10
18
19
20
21
22
44). In this way, Jesus teaches the principle of equality, which the old
world did not know it more, he adds the principle of love of neighbour
and love even of their enemies, which emphasizes the essential equality.
But, the same Christianity that talks about equality, says firmly
the principle of difference between people; and if we consider only the
parable of the talents well see not only the differences from one
individual to another as through a charming simplicity, but also the
righteous judgment of equal proportions. (We can mention here the
diversity of the gifts of the Holy Spirit spoken by St. Paul in the
chapter XII, Epistle to the Corinthians 1-12). The Gospel Christian
attitude result from these two categories of texts: on the one hand, the
essential equality of men, and on the other hand the principle of
individual difference. A society that takes into account only one of
these aspects of human nature, sin not only against human nature, but
sin also against nature and God, possessor of nature. The Christian
Church has understood from the beginning the profound meaning of
these relations and for this reason, even though it fought for equality
where it was required, never ceased to defend the rights of the
individual from his particular characteristics. Thus, the principle of
social egalitarianism preached by communism and socialism is refuted
by the authority of divine teachings.
Contemporary multiculturalism states firmly the principle of
equal opportunities of every culture, which consequently requires that
all cultures have the same value. Equality becomes today the supreme
principle of value for all fields. No virtue, moral principle that should
impose the primacy natural way through the competition. Not being a
natural value, equality must be imposed. Who requires? The party,
leader, ideology, state through its state representative institutions or
civil society and its institutions.
It is well known Rocco Buttiglione's case, whose rejection as a
member of the European Commission last autumn caused sparked
comments. Former Italian Minister of European Affairs and candidate
for (rejected) the position of Commissioner for Justice, Freedom and
Security within the European Commission, Rocco Buttiglione,
currently Professor of Law at the University of Rome, said in an article
published abroad and taken over by "Day" newspaper in March 2005:
Indeed, the cited committee of the European Parliament entered the
sphere of moral conscience by stating that anyone who does not adhere
to a positive moral evaluation of homosexuality can not hold the
position of Commissioner (our underline).
23
25
See, N. V. Dura, Instruction and Education within the themes of some International
Conferences. An evaluation of the subjects approached by these from the angle of
some Reports, Recommendations and Decisions, in the Proceedings of the
International Conference Exploration, Education and Progress in the third
Millenium, Galai , April 24th-25th, 2009, vol. II, pp. 203-217.
26
27
28
The Conference is organized by EUA, the European Access Network (EAN), the
European University Continuing Education Network (EUCEN) and the European
30
31
32
12
Ibidem, p. 6.
Draft Report. Bologna beyond 2010, pp. 7-8 (BFUG (FR) 14_9 draft Beyond 2010
report), http://www.bologna.msmt.cz/files/BFUG-beyond-2010-report.pdf.
14
European Universities Charter on Lifelong Learning , p. 9.
15
Ibidem, p. 10.
16
Ibidem.
17
Ibidem, p. 8.
18
Ibidem.
19
Ibidem.
13
33
order that these be open "to all who have the potential to benefit from
higher education at whatever time in their life " 20.
The Governments of each country of U.E. also have the
responsibility "to ensure high professional standards" 21.
According to EUAs recent statement on the "Innovation Union"
strategy, "innovation requires a wider interpretation and
understanding", and "innovative comes from contributions across the
full spectrum of sciences, from engineering and technical sciences,
medical and life sciences and the social sciences, arts and
humanities" 22. In fact, according to the same Declaration, "the social
sciences, arts and humanities" play a major part in "interdisciplinary
research perspectives", and "they will be essential to tackle effectively
societal" grand challenges "in the areas of energy, climate change,
health, sustainable cities etc." 23
As one can remark, EUA has also considered the
recommendations of the meeting held at Uppsala University 24 (May,
2011) along with the corrections needed as regards the role of the social
sciences and humanities in the Common Strategic Framework for
future EU research and innovations funding.
In order to deepen the reflection and the academic research on the
role of Lifelong Learning Programme, further insight is needed not
only into the concept itself, but also about the content of the "quality
culture notion", which has not only different approaches among the
academic world, but it also faces "some considerable challenges" 25.
20
Ibidem.
Ibidem, p. 9.
22
EUA position on the EC "Green Paper" on a Common Strategic Framework for EU
Research and Innovation Funding, Copyright by the European University Association,
Brussels,
2011,
p.
1,
http://www.eua.be/Libraries/Publications/
EUA_position_on_the_EC_Green_Paper_on_a_Common_Strategic_Framework_for_
EU_Research_and_Innovation_Funding.sflb.ashx
23
Ibidem, p. 6.
24
See, "Recommendation Paper" on the role of social sciences and humanities in the
Common Strategic Framework for future EU research and innovation funding. Issued
by
Uppsala
University
and
partner
signatories
(May
2011),
http://www.uu.se/filedownload.php?id=5524
25
Ol. Vettori and M. Lueger, No short cuts in Quality Assurances Theses from a
sense-making perspective, in EUA Case Studies 2011. "Building bridges: Making
sense of quality assurance in the European, national and institutional context. A
selection of papers from the 5th European Quality Assurance Forum" (18-20
November 2010. Hosted by University Claude Bernard Lyon 1, France, p. 50,
http://www.eua.be/Libraries/Publications_homepage_list/EUA_Building_Bridges_we
b.sflb.ashx
21
34
26
Ibidem.
Ibidem, p. 52.
28
Ibidem.
29
See, for example, University Autonomy in Europe I. Exploratory Study, by Thomas
Estermann & Terhi Nokkala (EUA, 2009), http://www.eua.be/typo3Conf/
ext/bzbsecurelink/pushFile.php?cuid=400file=fileadmin/useruplood/files/Publication
s/Doc-Caseers.pdf
30
Draft Report. Bologna beyond 2010 , p. 14.
31
Ibidem.
27
35
deals with institutions that are as autonomous as the American ones and
face the question of how to finance them" 32.
As in many countries, in Romania the funding of higher
education takes place by means of allocating grants to higher education
providers by the public authorities of the State, among which the
Ministry of Education is the first actor involved. But, through the
introduction of output criteria instead of input criteria in the
calculation of funding and through the use of instruments such as
performance based funding and contract funding a practice already
used in other countries of the European Union we risk to follow a
redistribution policy "from low income groups to wealthier ones since
all tax-paying citizens bear the cost" 33. Therefore, we cannot no longer
talk of a real social European policy in higher education, because "to a
large extent", the students come "from wealthier social groups" 34.
It was already recognized at the European level that " in
practice very few countries are going to be able to provide sufficient
public funds to fund all the higher education provision they would
like". But, we have to bear in mind the fact that the responsibility of the
public authorities of every State "is not limited to providing direct
funding. It includes laying down the rules under which alternative
funding may be sought and provided" 35. Here is, why, the rules laid
down for the higher education have to be adequate not only to the
concrete needs and possibilities of the respective country, but also to
the objectives of the social dimension of higher education.
From the Statement made by the European Commission
Consultation on the Modernisation of Higher Education in Europe, in
May 2011, we can retain that "EUA believes that keeping in mind the
paramount importance of respect for university autonomy, strengthened
cooperation and partnership between governments, universities and the
(European Commission, n.n.) are crucial to make further change
happen" 36.
32
Ibidem, p. 15.
Ibidem.
34
Ibidem.
35
Ibidem, p. 16.
36
Statement by the European University Association in response to the European
Commission Consultation on the Modernization of Higher Education in Europe.
Introduction no. 1, 2011, http://www.eua.be/Libraries/Publications/EUA_Statement
_in_response_to_EC_Consultation_on_Modernisation_of_Higher_Education_in_Eur
ope.sflb.ashx
33
36
37
41
Ibidem, p. 9.
Tempus IV (2007-2013), http://eacea.ec.europa.eu/tempus/programme/about_tempus_en.php
43
Ibidem.
42
38
39
40
Ibidem, Art. 3.
Ibidem, Art. 4.
54
European University Association Aarhus Declaration 2011. Investing today in
Talent for tomorrow, May 2011, ed. by European University Association, nr. 3, p. 2,
http://www.eua.be/Libraries/Newsletter/Aarhus_Declaration.sflb.ashx
55
Salzburg II Recommendations. European Universities Achievements since 2005 in
implementing the Salzburg Principles, no. 1, Copyright 2010 by the European
University Association, Brussels, 2010, p. 2; http://www.eua.be/Libraries/
Publications_homepage_list/Salzburg_II_Recommendations.sflb.ashx
56
Ibidem, p. 4.
53
41
Ibidem, p. 2.
Ibidem, p. 1.
59
Ibidem, p. 2.
60
Draft Report. Bologna beyond 2010 , p. 6.
61
Ibidem, p. 7.
62
BFUG (FR) 14_9 draft Beyond 2010 report, http://www.bologna.msmt.cz/files/
BFUG-beyond-2010-report.pdf
58
42
Ibidem, p. 2.
Ibidem.
65
Ibidem, p. 10.
66
G. Ubachs, European Association of Distance Teaching Universities , p.1-2.
64
43
44
Bei der Ausarbeitung des Themas erhielt ich wertvolle fachkundige Beratung und
Anregungen von Frau Ursula Ripp-Hilt. Sie ist Schuldekanin der Evangelischen
Landeskirche in Wrttemberg fr die Kirchenbezirke Bblingen und Herrenberg.
Beraten wurde ich auch von Herrn Dr. Manfred Schnitzler. Er ist staatlicher Lehrer an
der Realschule meiner Heimatgemeinde Schnaich. Promoviert hat er im Fach
Religionspdagogik an der Eberhard-Karls-Universitt Tbingen bei Professor Dr.
Friedrich Schweitzer. Er ist in der evangelischen Kirchengemeinde engagiert und
erteilt an seiner Schule auch evangelischen Religionsunterricht. In frheren Jahren
war er an der Ausbildung der Pfarrerinnen und Pfarrer der Landeskirche in
Religionsunterricht am Pdagogisch Theologischen Zentrum (PTZ) in Stuttgart
beteiligt. Beiden, sowohl Frau Schuldekanin Ripp-Hilt als auch Herrn Dr. Schnitzler,
danke ich herzlich fr ihre wertvolle Untersttzung.
2
Beauftragter fr kumene und Partnerschaften mit Kirchen in Osteuropa der
Evangelisch-lutherischen Landeskirche in Wrttemberg als Kirchenrat und
Prlaturpfarrer; Frderung orthodoxer Kirchen beim Wiederaufbau des
Religionsunterrichts u.a. in Serbien, Rumnien und Belarus; Mitglied im
Stipendienkomitee der Evangelischen Kirche in Deutschland fr Studierende aus
orthodoxen Kirchen und aus Osteuropa; 2010 Titel Professor honoris causa der
Babe-Bolyai Universitt Cluj-Napoca fr den Aufbau von bilateralen Beziehungen
zwischen Rumnien und Deutschland auf den Gebieten Theologie, Sozialassistenz
und Religionspdagogik; Vortrge zur Verstndigung zwischen evangelischen und
orthodoxen Kirchen an der Babe-Bolyai Universitt Cluj, Ovidiu Universitt
Constana, der Geistlichen Akademie Minsk und der Doctorantura des Moskauer
Patriarchats in Moskau.
45
1.
Allgemeines
zum
Religionsunterricht
in
Baden3
Wrttemberg . An den Schulen in Baden-Wrttemberg erteilen
sowohl staatlich als auch kirchlich angestellte Lehrkrfte
Religionsunterricht. Das bedeutet, dass sowohl staatliche als auch
kirchliche Institutionen Religionslehrer 4 ausbilden. Zwei Drittel der
Religionslehrkrfte sind staatlich ausgebildet und vom Staat angestellt.
Ein Drittel sind kirchlich ausgebildete Religionslehrer. Diese Gruppe
setzt sich zusammen aus Religionspdagogen und Pfarrern. Alle
Pfarrerinnen und Pfarrer 5 der Evangelischen Landeskirche in
Wrttemberg haben sich an der Erteilung von Religionsunterricht zu
beteiligen. Das sind in der Regel sechs Wochenstunden 6.
3
46
47
48
3.
Ausbildungssttten
fr
Religionspdagogik.
Religionslehrer werden ausgebildet fr das Lehramt an Grundschulen,
Haupt - und Werkrealschulen, Realschulen, Gemeinschaftsschulen,
Gymnasien und berufsbildenden Schulen. Einen weiteren Bereich
bildet die Sonderpdagogik. Fr die einzelnen Schularten bestehen
unterschiedliche Ausbildungssttten.
3.1 Kirchliche Ausbildungssttten fr Religionspdagogik:
3.1.1 Evangelische Fachschulen fr Sozialpdagogik (staatlich
anerkannt). Hier werden die Erzieherinnen und Erzieher fr
Kindergrten und Kindertageseinrichtungen ausgebildet.
3.1.2 Evangelische Hochschulen fr Soziale Arbeit, Diakonie und
Religionspdagogik (staatlich anerkannt). Die Absolventen dieser
Ausbildungssttte werden als Religionslehrer im Primar- und
Sekundarbereich eingesetzt, jedoch nicht in der Oberstufe der
Gymnasien.
3.1.3 Religionspdagogische Zentren der Landeskirchen, z.B. das
Pdagogisch Theologische Zentrum der Evang. Landeskirche in
Wrttemberg (PTZ). An diesen Zentren werden hauptschlich die
Pfarrer nach dem Universittsstudium in Religionspdagogik
ausgebildet. Dem Universittsstudium in Theologie schliet sich eine
zweijhrige Praxisausbildung, das Vikariat, an. Das erste halbe Jahr
dieses Ausbildungsvikariats ist der Religionspdagogik gewidmet.
Zuerst hospitieren die knftigen Pfarrer einige Wochen bei einem
erfahrenen Pdagogen, der allgemeine Schulfcher unterrichtet. Danach
folgen drei Kurse fr Religionspdagogik am PTZ. In Gruppen werden
dann Unterrichtsstunden von Religionslehrern besucht. Im Anschluss
daran werden die knftigen Geistlichen bei der eigenen Erteilung von
Religionsstunden
drei
Monate
lang
durch
erfahrene
Religionspdagogen des PTZ begleitet und untersttzt. Den Abschluss
dieser intensiven Ausbildungsphase bildet eine Lehrprobe. Diese
grndliche Ausbildung fhrte insgesamt zu einem hohen
Qualittsstandard des Religionsunterrichts, den Pfarrer erteilen.
3.1.4 Bibelschulen und theologische Seminare (freie evangelische
Trger, z.B. Diakonissenmutterhaus Aidlingen, Liebenzeller Mission,
CVJM Sekretrschule in Kassel, Johanneum in Wuppertal, Bahnauer
Bruderschaft in Unterweissach). An diesen Ausbildungssttten werden
Lehrkrfte ausgebildet, die in der Regel eine intensive kirchliche
Sozialisation genossen haben, aber ber keinen hheren Schul- oder
Studienabschluss verfgen. Meistens sind die betreffenden Personen
49
50
51
52
5.
Chancen und Grenzen des Miteinanders von
kirchlichen und staatlichen Religionslehrkrften an den Schulen
5.1 Staatlich ausgebildeten Religionslehrern fehlt, nicht generell,
aber in manchen Fllen, die kirchliche Anbindung. Das erfordert von
Seiten der Kirchengemeinden und der Landeskirche eine gewisse
Frsorge fr die staatlichen Religionslehrer. Die staatlich angestellten
und Religionsunterricht erteilenden Lehrer sind an den Schulen
insgesamt integriert. Ihr Unterricht erfhrt in der Regel eine hohe
Akzeptanz unter den Schlern und bei den Kollegen, die nicht Religion
unterrichten. Im Religionsunterricht begegnen die Religionslehrer meist
nur denselben Disziplinschwierigkeiten wie in anderen Fchern, die
sie unterrichten. Bei Schulkonferenzen knnen sie Erfahrungen mit
Schlern im Religionsunterricht einbringen. Staatliche Religionslehrer
schtzen in der Regel die Kooperation mit Pfarrerinnen und Pfarrern
z.B. bei der Gestaltung von Schulgottesdiensten 14. Die Professionalitt
der Geistlichen bei Schulgottesdiensten trgt dazu bei, dass
Gottesdienste bei vielen akzeptiert werden, auch bei Lehrern, Schlern
und Eltern, die kirchlicher Arbeit kritisch gegenber stehen.
5.2 Kirchliche Lehrer fr Religion kommen nur zur Erteilung von
Religionsunterricht an die Schulen. Sie sind an der Schulentwicklung
nicht voll beteiligt. Am Schulleben nehmen sie nur punktuell teil. An
den Schulkonferenzen knnen sie aus zeitlichen Grnden kaum
partizipieren. Das betrifft im Besonderen die Pfarrerinnen und Pfarrer.
Sie haben groe Arbeitsgebiete, die ihnen nicht erlauben, am Leben
einer Schule intensiv teilzuhaben. Andererseits verbinden sich mit der
Prsenz von Geistlichen an staatlichen Schulen auch groe Chancen.
Mit den Pfarrern ist die Kirche sowohl bei den Schlern als auch bei
den Lehrern prsent. Die Pfarrer knnen auf besondere kirchliche
Angebote hinweisen und dazu einladen. Im Besonderen haben Pfarrer
die Mglichkeit, eine Verbindung zwischen der kirchlichen
Jugendarbeit und der Schule zu suchen. In der Zukunft wird es im
Bundesland
Baden-Wrttemberg
vermehrt
sogenannte
Ganztagsschulen geben. Hier besteht dann zunehmend die Mglichkeit
einer Kooperation zwischen Kirche und Schule. Von den staatlichen
Schulen wird das kirchliche Angebot der Schulseelsorge 15 gerne
14
53
54
18
55
56
Cf. Peter L. Berger et al., eds., The Desecularization of the World: Resurgent
Religion and World Politics (Washington, DC: Ethics and Public Policy Center;
Grand Rapids, Mich.: Wm. B. Eerdmans, 1999).
58
59
activities and goals within the group, as well as allowing them to switch
between different religious communities. Personal needs enjoy priority,
and members opinions of their church are based on their level of
personal satisfaction. As a result, in response to the utilitarian attitude
of the members, churches and religious communities in general move
in the direction of services. These changes cannot simply be explained
by secularisation, as they form part of broader social processes
characterized by changes in values, the individualization of choice, the
loss of traditions, an increase in mobility, and utilitarian individualism.
The rising power of rational choice manifests itself in changes in
attitude towards religious dogmas: many international studies from the
past 30 years confirm that faith in the so-called conventional Christian
dogmas has been weakening, while other traditional beliefs seem to
have emerged as essential segments of religious doctrine in Europe,
such as the belief in reincarnation. Extremely powerful and seemingly
persistent debates over faith characterize modern societies: the debates
about abortion and euthanasia, for example, indicate high social
relevance of particular religious convictions.
Rational fictionalisation of modern societies
It is important to underline that the emergence of the
secularisation theory in the 1960s was enhanced by the recognition that
the number of people seeking religious experience had been decreasing
in modern societies as had the impact religious institutions exercised
over social life. The theory, however, does not criticize religion, nor
does it predict its decline. It exercises a wider scope: it contextualizes
the ways in which rational fictionalisation has taken place in modern
societies, influencing religion in the process as well. To illustrate this
with an example: this theory is able to explain not only why the number
of people attending churches decreases, but also why the number of
people defining themselves as religious in some way remains the same,
or why more young people with degrees claim that they believe in God
than in previous decades.
Secularization and de-secularisation
The phrase secular society has become quite widely used,
suggesting that religiosity and religious influence in various areas of
society nowadays are waning more than in previous periods. Trends in
the opposite direction, such as a steady growth in desire for spirituality,
the increasing influence of religion on politics, and the boost of esoteric
60
See their two surveys of the Aufbruch from 1998 and 2008.
Cf. Victor Turner, A ritulis folyamat: struktra s anti-struktra [The Ritual
Process: Structure and Anti-Structure] trans. Istvn Orosz (Budapest: Osiris, 2002).
5
61
62
See also Catherine M. Bell, Ritual Theory, Ritual Practice (New York: Oxford
University Press, 1992).
63
Cf. Robert N. Bellah, Civil Religion in America, Daedalus 96, no. 1 (1967), pp. 121; Robert N. Bellah, The Broken Covenant: American Civil Religion in a Time of
Trial (New York: Seabury Press, 1975).
9
Bellah, 1967.
65
social cohesion and integrity through an idea or where such ideas are
being referred to regularly in general social discourses, the theory of
civil religion may provide a relevant interpretative framework. Since
civil religion is not highly dogmatic, it appears, or may appear, not as a
challenge to the various denominations in a given society, but rather as
a symbolic system of the basic values and most common goals in which
they all tend to share. As a consequence, non-religious members and
organizations in society do not feel that they are absorbed by a
particular religion or denomination, as their national religion is civil in
nature.
Civil religion in the region
In Hungary as well as in other Eastern and Central European
countries, political activity regarding civil religion has escalated and
then subsided in different waves throughout the past two decades.
Sanctities, which would have been able to express and to protect
national integrities in 1990, soon became instruments of political
struggles and thus have lost this potential. The concept of the nation
itself was sacred for various circles and prophets of the second public
space as of the 1970s but then was transformed into a tool to divide
societies soon after the regime change. While in Poland and in
Slovakia, the Catholic faith plays the integrative role of civil religion,
and in France this is achieved through lacit, or secularity, Hungary,
like other countries in the region, has seen all symbols and concepts in
this regard become desacralized. Identifying and utilizing the elements
of civil religion through which the most basic social consensus may be
achieved represent a major undertaking, and it is impossible to predict
when and how well this may work. At the same time, the logic of civil
religion warns us that it must be approached in terms of functionality
and the level of its substantial content must be kept at quite a low
level 10.
IV. The empty signifier
Social integration and the maintenance of social cohesion are
achieved through extremely complicated processes. In the last 20 years,
countries of the region were faced with the task of dealing with the
explosion of the public realm, among other things. After the gradual
10
66
Cf. Ernesto Laclau and Chantal Mouffe, Hegemonie und radikale Demokratie zur
Dekonstruktion des Marxismus (Vienna: Passagen Verlag, 1991); Ernesto Laclau,
Emanzipation und Differenz (Vienna: Turia + Kant, 2007).
67
Hegemonic ideology is able to bring the various social actors into the
same system of identity by setting a boundary as the result of which the
former social plurality is reduced to a simple dichotomy. This boundary
can be created through the empty signifiers. The actors are not
interested in the boundary per se, but rather in the oppositional contents
of the two segments into which the political field was divided. The
empty signifier, therefore, is a tool in the political discourse through
which transitory forms of hegemonies can emerge, and through which
actors in the political field can define themselves in the new discourse.
Social discourse on religion
The concept of the empty signifier introduced by Laclau and
Mouffe can be adopted in social discourse on religion. If religion plays
the role of an empty signifier, the concept must be empty, undefined,
fluid and general. Thus, neither a particular religious tradition nor a
specific type of tradition can exist in this discursive status. Religion
with no specific content can be an empty signifier only if the members
and groups of a given society articulate their self-definitions in such a
way that they define their own understanding of religion along with
their relations to it. Whenever there is a moment or time in the course
of social processes when heterogeneous social actors articulate their
identity by referring to religion, it functions as an empty signifier in the
discourse.
Debates and invalidation
This concept of discourse theory offers the possibility of
understanding social debates about religion. In the region, public
discourses on religion are usually amplified before national
parliamentary elections and they abate after subsequent local elections.
The level of general social awareness regarding issues of religion is
quite low, but religion still seems to an appropriate means through
which various cultures, personalities and political powers can express
themselves. And at the same time, religion is also an adequate tool for
the different cultures, individuals and political forces to express
themselves. Discourse events like this can be observed as of the
beginning of the 1990s, in debates that took place, for example, in
connection with the presumed introduction of compulsory religious
education in state schools or with the return of a primary school in the
town of Dabas-Sri to the Catholic Church. Religions and their various
institutions and educational components were not substantively
68
12
Richard Rorty and Gianni Vattimo, Die Zukunft der Religion (Frankfurt am Main:
Suhrkamp, 2006), p. 62.
69
pedagogy that has made it a proper object of research and its central
concept." 1 It refers both to the child and the adult, through child
"understanding the human being from the moment of conception, from
life before life, videlicet since intra-uterine life the human education
begins". 2
On the other hand, the pedagogy is "the social science with
academic status which studies education in an institutionalized
framework as a process of improving man, being interested in present
and future of mankind. 3
We see therefore that there is a close relation between pedagogy
and education, pedagogy is defined as being science of education, its
purpose being the education, videlicet "conscious and deliberate
exercise with plan and method, aiming at training and transformation
of man in constant source of bliss for society and for himself. 4
We notice again purely immanent dimension that secular sciences
of education give both pedagogy and education. This dimension is
characterized by human autonomy, his anthropocentrism, as this
desacralized individual who builds a system of pseudo-values with
secularized accents. We must solidly affirm that at the base of today`s
laic pedagogy lays Christian foundation which leads to great lay
teachers stress - in pedagogy - religious education, based on the
relationship between faith and education. 5
Secular pedagogy has a definite influence on religious education.
The danger is that it is isolated from the Church, and its action is to
have the explanation only through the purely philosophical pedagogy.
Secular pedagogy remains the conservative of the great teacherphilosophers` principles like Socrates, Locke, Rousseau, Kant, Herbart
or of some practice teachers - as Pestalozzi and Comenius - so we
think in a religious book that Christian pedagogy should be preserving
firstly its great catechists` principles during the great Christian
tefan Brsnescu, Dicionar de pedagogie contemporan, Ed. Enciclopedic
Romn, Bucureti, 1969, p. 1.
2
Constantin E. Jurc, Experiena duhovniceasc i cultivarea puterilor sufletului,
doctoral thesis, Bucureti 1998 p. 84.
3
Ioan Gvnescu, Pedagogia general, ed. a II-a, Bucureti, 1992, p. 131.
4
Cf. Ibidem.
5
Relationship between faith and education should start from the principle proposed
by St. Augustine, which identifies in faith the source of understanding, the faith
being a necessary step on the road of knowledge and self-knowledge accordingly to
my doctoral thesis Christian mission as permanent and practical activity, Ed.
Sigma, Bucureti, 2006, pp. 149- 152).
1
71
6
7
72
73
74
Dumitru Gh. Popescu, Teologie i cultur, Ed. IBMBOR, Bucureti, 1993, p. 66.
Idem, Ortodoxia i Contemporaneitate, Ed. Diogene, Bucureti, 1996, pp. 68-69.
17
Acc. Lesli Newbegin, Foolishenness to the Grecks. The Gospel and Western
Culture, Geneve, 1986, p. 145.
18
Julien Ries, Religion, Magie et sectes. Une approche phenomenologique, Louvainla Neuve, 1981, p. 97.
15
16
75
76
77
27
79
80
expressed through the gospel, and to lead the faithful on the path of
salvation and holiness 1.
His Beatitude Patriarch Daniel, Primate of the Romanian
Orthodox Church is rightly wondering: "How can we remain the same
in a world that changes from day to day? How can we remain
practicing Christians in a secular environment? How can we give daily
life, which is sometimes superficial and banal, a profound and
wonderful significance? How can we transform a crisis of values into a
rediscovery of the values worthy of being passed? And above all this,
we must ask whether, in the act of educating children and young
people, we can separate the values born out of faith from living faith or
intellectual conviction from community life (family, church, social)? 2
We have become so accustomed to preaching, catechesis and
the homily, as the main kerygmatic instruments that the most
conservative of Orthodox clergy could hardly think that there would be
others. But even the sermon reception is not a hic et nunc process, but a
lasting one "somewhat continuous, which is achieved gradually
through successive stages and efforts: the speech that is "the echo "in
the hearts of the listeners continue to be meditated and analyzed even
after the speakers voice stopped 3. There is a varied phenomenology
of the sermon after sermon "or we can talk about a wider meaning of
the orthodox sermon". Highlighting this issue, Picu Ocoleanu said:
"We got used that the sermon be a word from a single direction - the
pulpit - and also directed in one direction, that of the nave, where the
congregation people, the laity are. Moreover, in everyday language, the
word sermon has come to be provided with a moralistic sense, as
applied to any parenting attitude. It is necessary in this context that the
concept should be released of its semantic narrowness compelling it
through both spiritual maladies - clericalism and moralism. Thus, the
sermon is not consumed in preaching from the pulpit to the entire nave.
Immediately after completing this step starts the other side of it, the
one received by the faithful in his heart and continued in his
Viorel Ioni (coord.), Orthodox theology in the XX century and the beginning of
the XXI century, Basilica Publ. House, Bucarest, 2011, p. 5.
2
Daniel, Patriarhul Bisericii Ortodoxe Romne, L`Apostolat radiophonique en
Europe: une aide multiple dans la transmission des valeurs cultives par la foi
chrtienne, n Le dialogue et la cooperation dans la transmission des valeurs la
nouvelle generation, p. 15. http://cerc-eu.org/fr/colloques.php.
3
Anatolie Zarea, Sermon and its listeners in ST, XVIII (1966), nr. 5-6, p. 361.
1
81
82
the population that includes adolescents and young people 7 does not
read the church press, does not participate in the Holy Mass on
Sundays, and does not give attention to the radio and television
programs of the Church or religious sites.
As we mentioned above, the new era of communication makes
compulsory for the Church the use of certain technical instruments for
the widespread and real-time dissemination of data, information or
news. This space, however, is not exclusive as it is shared with the
ideas and concepts belonging to other cultures and religions.
The new era of communication implies the updating and
voicing of the right faith and of the spiritual tradition in this virtual
world. It is a new inculturation, a new materialization of the
Christian message 8, this time not in the new world of another
culture, but in the internet world, which is somewhat within all the
other ones. This world of the internet is structured by a real presence of
the persons in the specific medium of the internet. This given creates
specific behavioral and relational typologies whose knowledge and
understanding would lead to a judicious pastorate on the internet.
If we were to balance the positive and negative aspects, it is
difficult to accomplish a correct assessment of the impact of the virtual
religious communities on the religious life, a recent but fast-growing
phenomenon 9. This type of studies followed either the utopian
fascination regarding the many expression possibilities, or the fear and
condemnation of excesses promoted in the virtual space, especially
from an ethical point of view.
See, the editorial Are Millenials a Lost Generation? Published in The Daily Ticker,
http://finance.yahoo.com/blogs/daily-ticker/millenials-lost-generation-130643180.html.
"Millenials" is a sociological term applied to young Americans born between 19802000 and now as adults influence social orientation, economic and political life of the
country. 40% of them still live with their parents, either because they do not have
jobs, do not earn enough to keep themselves, or because it's more comfortable at
home, where the fridge is full and the parents still take care for them. Because they
do not have stable jobs, their chances of earning more after the age of 30 are
crashing. Professional ascent trail starts at 25 and goes upward quickly until about 35
and then decreases. Many of these young people are not married and do not have
children. They do not have properties (houses) or businesses. Only 34% of them have
their home and only 66% have a car. The debts of those who finish school are on
average $ 26,000 per person.
8
Iulian Nistea, Internetul. Tendinte si pastoratie, in ST, 2010, no. 4, pp. 85-92, here p. 88.
9
Zenobia Niculit, Comunittile virtuale religioase si impactul lor asupra vietii
religioase, at http://institutadventist.ro/wp-content/uploads/2012/05/Niculita.final_. pdf.
83
C. Helland 10 distinguishes between what he calls religiononline (the manifestation of various religions in the virtual space) and
online-religion (an interactive medium for the practitioners in the
virtual space where they can experiment various forms of communion,
worship or rituals). C. Casey 11 presents the features of the online ritual
and indicates that the participants can go through all the acts of the
ritual (or religious service) with a speed that corresponds their needs,
they can skip some stages or repeat others. At the same time, the
participants do not have direct, tangible access to the objects used as
symbols within the rituals, a fact called by the author, the
revirtualization of the religious ritual. Also, the copresence of the
participants is altered in the virtual space.
The subjects of different persuasions (Christian and nonChristian) responded quasi-anonymously in a 2007 study and negated
the internets role of replacement for the physical participation to the
religious activities in the local communities. The main arguments
regard the direct interpersonal nature of the worship which is cancelled
in the impersonal context of the internet and the condition of worship
within an organization. That which is holy cannot be fully manifested
in a virtual medium 12.
The behavior of the internet users that access religious contents
religious surfers was the object of an ample study accomplished
by the PewInternet & American Life Project organization in 2001. The
results of the study indicate typical activities related to online religion:
search of information regarding own religion or other persuasions, email sending of prayer requests, downloading of religious music, email request or offer of spiritual advice, online purchase of religious
objects, planning of religious activities, search of ideas for religious
ceremonies, affiliation to a forum on religious topics, downloading of
sermons or church services, search of ideas regarding ways to celebrate
religious feasts, search of a new church, participation in virtual chatrooms on religious topics, online religious games, participation to
online worship, participation to online religious classes, and the use of
dating websites of a particular religious persuasion 13.
10
84
85
86
otherwise would not have been able to meet for reason of geographical
separation).
Thus, the virtual religious communities demonstrate a special
potential for various categories of people, which explains, at least
partially, the popularity enjoyed within the internet users community.
However, the advantage of electronic media also has some risks. Those
who access the virtual religious communities confront their ideas,
beliefs and values with those of other people who come from different
cultural and geographical spaces 20. The simple exposure to such a vast
space that contains a myriad of communities of completely different
persuasions contributes to the alteration of the individuals attitude
towards inclusivism, relativism or pluralism.
Lorne Dawson inventoried the main directions in the religious
domain on the internet. Thus, he identified three such directions: the
impact of online religious manifestations on religious recruitment; the
(religious) conflicts and the authority their nature and specificity in
relation to the traditional or newer religions; the possibility to transmit
religious experiences online. Also, he remarks the role of cyberspace
in the process of shaping the identity and the possibility of virtual
communities 21.
If we were to talk exclusively about the Romanian orthodox
internet, it began in the mid-1990s and has known a stronger
development in the recent years, with the appearance of electronic
programs accessible to the public with reduced technical abilities, such
as the blogs and the wiki-type systems. There was no lack of reaction
from some theologists or people of the Church who pertinently
analyzed the virtual Orthodoxy, the challenges of the internet and the
media apostleship 22. The start of this online visibility was incurred by
20
Bittarello, M. B., Another Time, Another Space. Virtual Worlds, Myths and
Imagination, in Online - Heidelberg Journal of Religions on the Internet, 2008, pp.
246-266.
21
Lorne Dawson, Researching Religion in Cyberspace: Issues and Strategies, in
Jeffrey Hadden & Douglas E. Cowan (eds.), Religion on the Internet: Research
Prospects and Promises, pp. 25-54.
22
Radu Petre Muresan, Provocrile internetului si apostolatul media,
<http://www.crestinortodox.ro/religie/
provocarile-internetului-apostolatul-media99490.html>; Iulian Nistea, Internet si cyber-relatie. Comunicarea ntre,
<http://www.nistea.com/ciber-relatia.htm>; Ionut Marcel Pop, Fenomenul internet. O
abordare
religios-moral,
21.06.2011,<https://deveghepatriei.wordpress.com/
2011/06/21/%E2%80%9Cfenomenul-internet-o-abordare-religios-morala%E2%80%
9D-de-pop-ionut-marcel/>; Cristian Serban, Internetul. Tinerii n fata provocrii, Ed.
Egumenita, Galati, 2005; Radu Trifon, Crestinism si globalizare. Omul contemporan
87
the radio station Trinitas which created its own website in 1997. The
official website of the Patriarchate was created in 2001-2002, but was
active for a short period of time. However, in 2007-2008 a significant
increase of the number of websites occurred, which gives us the
possibility to talk now about official websites of certain institutions 23
such as the Patriarchate, the mitropolies, episcopacies, monasteries,
parishes, theological institutions and certain religious associations 24.
Also, a quick search reveals the existence of unofficial websites of
institutions (especially presentation sites for monasteries), websites
with specific subject, websites dedicated to bibliographical pursuits
(containing orthodox materials, prayers and liturgical texts, as well as
audio and video resources), news websites that present the most recent
events in Church life; also here we can insert the commercial websites
dedicated to the sale of religious books and objects (publishing houses,
online religious stores). Even if this categorization proves useful for
methodological reasons, we must specify that in terms of content there
is a clear distinction between the categories. Often, the institutional
websites include a catechetic dimension or offer resources, the blogs
and forums can also function as resource providers, while other
websites create multiple feed-back possibilities.
These sites do not usually have a simply informative character,
but the administrators seem to consider the formative, catechetic or
ntre progresul digital si deriva moral, <http://www.nistea.com/media/internet
/crestinism_si_globalizare/titlu-cuprins.htm>; Mirel Bnic, Ortodoxia virtual
ambiguitatea si limitele unui fenomen, republished in Locul celuilalt. Ortodoxia n
modernitate, Ed. Paideia, Bucuresti, 2007, pp. 13-21; Iuliana Conovici, Orthodoxie et
internet ou Orthodoxie versus internet? Contributions a l`etude de l`Orthodoxie
virtuelle, in Studia Universitatis Petru Maior. Series Historia, VI (2006), pp. 243253; Idem, Ortodoxia n Romnia postcomunist. Reconstructia unei identitti
publice, col. Theologia socialis 8, vol. I, Ed. Eikon, Cluj Napoca, 2009, pp. 280-299;
Radu Preda, Comunicare versus comuniune. Marginalii social-teologice despre
internet, <http://www.tabor-revista.ro/pdf/10967.pdf>; Nelu Vasilic, Andrea Scott,
Religion Online. A comparision between Catholicism and Orthodoxy, lecture given at
the CESNUR conference, Torino, September, 11the, 2010. The text can be found
online at www.cesnur.org/2010/to-vasilica-scott.doc.
23
For a list of some of the official ecclesiastic websites we recommend the article
Iulian Nistea, Siturile oficiale ale BOR, 10.10.2008, http://www.nistea.com/
blog/2008/10/10/47-siturile-oficiale-ale-bor/.
24
The actual mission of the Church in cyberspace has a technical dimension, as by
means of professional technical or technological solutions, the necessary visibility is
created for a real orthodox pastorate on the internet. The online presence must be
synonymous to visibility and visibility is obtained as a result of technical processes
mastered by professionals in the field.
88
critically from an ethical point of view, refer to the fact that the
devotional experience within the virtual religious communities is often
postmodernist and anti-institutional 25, which involves the rejection
of religious authority in favor of strengthening individual control on
the religious decisions, beliefs and activities. At the same time, the
online webmasters or moderators can begin to function as new agents
of authority 26. Also, the dissident or reformist groups can gather
momentum in the virtual space, undermining the hierarchical structure
of the Church.
However, even though the orthodox blogosphere as a space
for discussion groups, seems incontrollable in terms of content, we
cannot neglect the fact that the administrators of many online websites
are priests, religious or laic people with theological education. In most
cases, the experience of the orthodox faith is for them not only the reflex
of the ancestral tradition, but it represents a way assumed by personal
choice, illustrated by the enthusiasm and missionary availability which
they reveal on their own websites. Most of the orthodox internet uses
that are active online claim guardianship of some confessors, seen as
guarantors of spiritual children's online activities. The role of the priests,
as guides of the orthodox communities, is reproduced online as well, as
they are recognized by the members of the online orthodox communities
as sources of faith truth.
It is true that the same virtual space hosts voices that contest
the authority or the individual or collegial decisions of certain hierarch
or priests. This attitude should be rather perceived as an expression of
the fertile diversity of theological opinions and interpretations, preexisting within the Orthodox Church 27, and whose manifestation in the
internet space tents to exacerbate them by the simple fact that it makes
them visible. The diversity of viewpoints on the same Orthodox
Tradition, visible on the orthodox websites, only stresses the
participants need to continuously learn and practice the virtue of
insight 28.
25
90
29
91
Peter Collett, Cartea gesturilor. Cum putem citi gndurile oamenilor din gesturile
lor, Ed. Trei, Bucureti, 2011. Gestures are influenced by the presence of people, the
position of the body offering an indication to numerous emotional states: sympathy,
attraction, anxiety, shame, dominance, submissiveness etc. The perception of oral
communication is a composition of 7% words, 38% para-verbal communication and
55% non-verbal communication, a fact that proves how important are the gestures,
posture and mimicry of the speaker. (Cf. Tudorel Rusu, Comunicarea religioas i presa
cretin. Introducere. Rzvan Bucuroiu lectured at the Faculty of Theology of Iasi, in Ziarul
Lumina, 01.11.2013, p. 2A, available online at http://ziarullumina.ro/actualitate/razvanbucuroiu-conferentiat-la-facultatea-de-teologie-din-iasi)
31
Smells are a lack of the virtual spaces, as they cannot be simulated, transmitted or
generated automatically.
32
Persoana i Individul dou entiti diferite
92
93
The conclusion that can be drawn from the facts analyzed and
presented above is that the internet proves today, the era of fast
globalization, a particularly current means of disseminating the right
faith. The missionaries of today, whether they are clergy or religion
teachers must not regard it with hostility, on the contrary, they must
learn to use it in order to face the challenges of the century in which
we live.
We end this paper by proposing for further reflection the advice
of Pope John Paul II in 2001: the Christian must not fear to open wide
the gates of social communications to Jesus, so that the good news be
heard from the roofs of the world 36.
Papa Ioan Paul al II-lea, Mesajul pentru a 35-a Zi Mondial a Comunicaiilor, no.
3, May 27, 2001, no. 3-4, http://www.catholica.ro/documente/index3.asp?id=22.
36
94
96
97
98
Ibidem, p. 152.
Petru Osterricht, Introduction la psychologie de lenfant - Introducere n
psihologia copilului, Ed. Didactique et Pdagogique, Bucarest, 1976, p. 106.
10
99
Saint Vladimir, mtropolite du Kiev, Sur lducation - Despre educaie, Ed. Sofia,
Bucarest, 2006, p. 57.
12
Ibidem, p. 62
13
La Moine Magdalena, Conseils pour une ducation orthodoxe des enfants
daujourdhui Sfaturi pentru o educaie ortodox a copiilor de azi, Ed. Deisis,
Sibiu, 2006, p. 71.
11
100
14
Ibidem, p. 73.
Ibidem, p. 75.
16
Vasile Timi, op. cit., p. 28.
17
Dumitru Clugr, Catehetica, Ed. IBMBOR, Bucarest 1976, p. 68.
15
101
102
103
23
Elena Andrei, Tendances actuelles dans lducation des enfants et des jeunes
Tendine actuale n educarea copiilor i a tinerilor, en Interferrances didactiques
Interferene didactice, II (2005), nr. 1, p. 7.
24
Sur les effets nocives de labus de lordinateur, voir, Virgiliu Gheorghe, Le
Chrtien orthodoxe dans le monde de la tlvision et de linternet Cretinul
ortodox nlumea televizorului i a internetului, Ed. Panaghia, colecia Rugul aprins.
25
Dimitri AleksandroviciAvdeev, La nervosit causes, manifestations, solutions
spirituelles - Nervozitatea cauze, manifestri, remedii duhovniceti, trad. de
Adrian et Xenia Tnsescu-Vlas, Ed. Sofia, Bucarest, 2006, pp. 23-107.
26
Virgiliu Gheorghe, Efectele televiziunii asupra minii umane i despre creterea
copiilor n lumea de azi, Ed. Prodromos, Fondation Tradition Roumaine, Bucarest,
2006, pp. 24-24, 44, 45 .u.
104
105
Ibidem, p. 333.
Dumitru Dnu Popovici, Cultul divin public ortodox, coal a libertii, n
Analele Universitii Ovidius, Seria: Teologie, nr. 1/2007, p. 291.
32
tefan Brsnescu, Pedagogia i Didactica, Craiova, 1944, p. 257.
33
Cristian Stan, Principii i metode de realizare a educaiei morale, n Didactica,
2006, nr. 1, Ed. Casa Crii de tiin, Cluj-Napoca, p. 17.
34
Costache Grigora, op. cit., p. 335.
31
106
107
tout chrtien. Une faon sure pour toucher cet objectif est la lecture du
Saint Livre sous le guide et surveillance dune personne autorise.
Les Saints Pres nous invitent de lire le Livre non seulement
pour dcouvrir la parole de la Vrit, mais aussi pour nous conformer
la vie selon cette parole: Je ne suis pas moine moi, dirons certains de
vous Mais cest l votre erreur, cest de penser que lire le Livre est
seulement chose des moines, tandis que cela est plutt ncessaire
vous, ceux trouvs au milieu du monde. Il ny a une chose pire que
celle de ne pas lire le Livre, de retenir sa lecture inutile 36.
La lecture du Livre est une pratique absolument ncessaire la
connaissance des enseignements de fe Le mthode essentiel pour
lire le Livre disait le thologien Paul Evdokimov est daller de la
parole crite la parole essentielle 37. Cette pratique chrtienne sest
associ aussi une expression: le lever du soleil te trouve avec la Bible
dans les mains. Empreignes par la lecture du Livre Saint, les
catchtes et les ducateurs chrtiens doivent sidentifier avec leurs
apprentis la substance des renseignements saints. Avec cela ... tu
comprendras facilement que, lu et cout, la Parole mne toujours la
Personnevive du Verbe 38, ajoutait le mme thologien de la diaspore
russe.
En effet la parole de la Bible nous met face face avec Dieu et
nous facilite le chemin de la connaissance, qui sapprofondie par la
prire et leucharistie aux Saint Mystres. Tout comme le Mystre de
la Sainte Eucharistie, la lecture et lcoute du Livre Saint nourrissent
le corps assoiff et affam de la connaissance des choses saintes 39. Ce
moyen dassimiler la parole travers le Spirit forme un corps
spirituel dans lequel les paroles du Livre vivent car lenseignement sur
Jsus signifie aussi Sa prsence relle tout comme dans le Mystre de
lEucharistie 40.
La prparation intellectuelle se ralise de mme dans cette
dimension de connaissance et augmente travers le reflet et la
mditation continue sur ce qui est connu. On passe du contrle et de la
surveillance, lautocontrle par la formation des pratiques morales,
Sfntul Ioan Gur de Aur, Omilie la Facere II,5, apud Paul Evdokimov, Vrstele
vieii spirituale, trad. de Ioan Buga, 2-me dition, Ed. Christiana, Bucarest, 2003, p.
189.
37
Paul Evdokimov, op. cit., p. 191.
38
Ibidem.
39
A voir, Daniel, Patriarhul Bisericii Ortodoxe Romne, Foame i sete dup
Dumnezeu, Ed. Basilica, Bucuresti, 2008.
40
Ibidem, p. 192.
36
108
Ibidem, p. 64.
Vasile Gordon, S.O.S. - Religia n coli. Proiectul legii nvmntului - sumar i
ambiguu, en VO, 15 nov. 1994; Idem, Religia n coal. Cteva repere bibliografice,
n ST, XLIX (1997), nr. 1-2, pp. 153-164.
43
A voir, Drile de seam, pe anii 1996-2006, ale Sectorrului nvnnt al
Patriarhiei Romne, prezentate la ANB i CNB publicate n BOR; nvmntul
religios i teologic n Romnia, ediie ngrijit de Adrian Lemeni i Bogdan Dedu,
42
109
Ed. Techno Media, Sibiu, 2006, pp. 17-22; 49-58; Vezi i Viaa religioas din
Romnia, volum coordonat de Adrian Lemeni, Ed. Bizantin, 2005.
44
Vasile Gordon, nvmntul religios romnesc la cumpna dintre milenii. Repere
ale unui scurt excurs istorico-pedagogic, en Ort., LII(2000), 3-4, pp. 50-73.
110
111
112
113
sometimes he was not sleeping during nights and having the desire to
dress his mind with divine knowledge. 8
So, here is Constantine who has reached the same step as the
other partakers at the helm of the kingdom, and as say a word of a
former prophet of God: living in their midst. Besides, has been
considered by them, as being worthy to receive the high honour since
only stepped from infancy to virginity age: Ourselves we could see
him walking across the lands of Palestine being accompanied by one of
the oldest emperors; everyone who wanted could see him clearly
sitting on the right side of the old man, since than he was giving an
example of royal balance. Nobody could liken him regarding the
beauty, the charm and body height; and the young people who were his
age, they were afraid of him; he was so hefty, so strong. His dowry of
soul was greater than the physical qualities: before everything else he
vestured his soul with the temperances ornament, to which he was
skilful to give an unparalleled radiance by his vast culture, by his
innate power of judgement and by his wisdom that God gave him 9.
It is important to mention as well that Constantine emperor
would inevitably be concerned about Christianity, from the point of
view of a sovereign, who has been raised to believe that Roman state
had success thanks to the Roman traditional virtues and of state official
cult. It has been referred to this belief within the ancient experience,
found near the beginning of the first letter of Constantine kept by
Eusebius, which has certainly been written from the point of view of
official training that Constantine 10, when began to develop the
doctrinal problems through Christians, has considered the prosperity of
state as being dependent of Churchs unity and has remained faithful to
his vision on Roman Empire governed by a Christian God and based
on the orthodox creed.
The fear of the wrath of heaven, which seems so prominent in
his writings, would have been inspired by pagan religious education
performed, and which later on, has transferred by a natural process
within his Christian believes, in particular regarding the state and his
8
114
He himself would enrich his mind with the Holy words of Scriptures, spending his
nights awake and his free time writing lectures, for he liked to present himself
ceaselessly, confident that it is good to reign over his subjects through the power of
conviction, turning his reign into a reign of prudence. 2. Thus, he kept on calling
people to see him, and the people kept coming and gather around to listen to the
emperors wise words. When he was given the chance to talk about a subject of
theological nature, Constantin would correct his posture, take on a stern appearance
and lower his voice, thinking that through his great power of belief- he will be able to
initiate his listeners in the Holy Teachings. The audience would respond with
approving shouts. Then the emperor would make a sign, asking them to look towards
the sky and center their awe and thanks only to the Emperor of all Things. (See,
Eusebiu de Cezarea, op.cit., IV.29, pp. 170-171).
12
A. Momigliano, Pagan and Christian Historiography in the Fourth Century A.D.,
in The Conflicts between Paganism and Christianity in the Fourth Century, Oxford,
1963, p.78.
13
H. Dorries, Constantine and Religious Liberty, New Haven, 1960, p. 54.
115
N.H. Baynes, Constantine the Great and the Christian Church, ed. H. Chadwick,
London, 1972, p. 126.
15
R. Weiss, Die Vision Constantins, n ed. Jochen Bleicken, Colloquium aus Anlass
des 80. Geburtstages von Alfted Heuss, Frankfurter Althistorische Studien 13, 1993,
pp. 135-137.
116
the atheist and profane, the ignorant, that who harms and blasphemer
he called them next to him, and urged to hurry to receive his heavenly
cure. 16
The Christian education represents more than it was written in
the traditional pagan curriculum. 17 More than this, according to
Eusebius`s theory about empire, the emperor possesses certain
traditional virtues, such as clemency, the justice, the piety, the love for
humanity, virtues that he learned from his own divine leader, and in
this way he would follow only the best education, which would
produce or would have to produce the same result for men of mould. 18
Thus, this education should be based on religion and of divine
inspiration. In this context, the education has been seen as having the
same divine confirmation as the theory of imperial power. Lactantius,
being celebrated as a man of letters (himself being a pagan and teacher
of Latin oratory in the new capital of Diocletian, Nicomedia), being
convoked by Constantine to become the tutor of his son Cryspus, has
written at the beginning of his Divine Institutions that the human
wisdom represents nothing for itself, and by Christianity, the truth
became a problem of divine revelation, as well as that religion can not
be cultivated without wisdom, and neither the wisdom can not be
approved without the help of religion. 19
Nevertheless, Lactantius goes further than Eusebius when he
states that the examples of antiquity and our ancestors experience
have no one value when it gets into trouble with the reason
(Christian reason), and that the true wisdom is found only in religion,
not in education. Thus, to education has been offered an authority
16
117
which can not be denied. The Christian truth could be learned only for
political and social purposes by the imperial authority. 20
There were practical points in educational issues in which, the
Christianity, by the virtue of its new position, has regained itself facing
issues which could not be solved simultaneous. The equal chance for
freed from sins offered by Christianity, was reached, and to some
extent, born from equalitys opportunity for Christian education, which
was available to everyone those who wanted it. For instance,
Lactantius, claims one of the most fundamental truth about faith, the
fact that all Christians are equal and that all have equal chances to
acquire the wisdom (although it exists inevitable differences regarding
the personal virtue, by which some individuals could distinguish more
than others). He also claims that Christian education is superior to the
pagan one, because the Christian teachings lead all the people, in any
stage of life, towards God, while pagan education was specific only to
boys and young men.
Finally, Lactantius, former pagan teacher, highlights the idea
according to which Christians do not need a secular education
elaborated to understand the Christian truth, because God has
determined that the appearance of scriptures to be simple and not
decorated, to be for all the people, regardless the education, to be
capable to understand them. 21As we will see further, this point of view
is quite different of pagan attitude, which was aristocratic and no
democratic; and, in fact the simplicity itself and the lack of art afferent
to Christian doctrine and Christians writings have been an obstacle for
propagation of Christianity in cultivated circles, both in the past and
during the Constantines leadership. 22 Lactanius observes that
educated pagans who have received teachings specific to the Hellenic
philosophy could not understand or believe in Christianity because
these did not represent a formal philosophic system.
A pagan judge brought by Saint Peter and Paul, and of other
disciples, was that these were not scholars and some of them were,
indeed, just simple fishermen. It could not be expect that such people
to be smart enough in order to carry forward an argument or a valid
20
118
Who wants to think about the times that have passed from the oldest of times until
present day and the deeds that have occurred since, will see how all those who have
strained to do their deeds on the grounds of justice and good, have come to have a
good faith, bearing good fruit like a noble vine while those who have dared to do
injustice and set themselves against the Holy One, banishing, dishonoring, killing
and others as such, and have not repented, nor considered one of the beautiful
purposes all these have received their due, according to their deeds. This, of course
in a rightful and grounded manner(Eusebiu de Cezarea, op. cit., pp. 170-171).
24
Alan Wardman, Religion and Statecraft among the Romans, London, 1982, p. 146.
119
120
knowledge
society,
higher
education,
private
123
125
Considering that the Bologna process aims only to higher education, after the
adoption of the Lisbon agenda, it became clear that they had taken action in the field
of professional training and learning throughout life. As a result, in 2002 the
Copenhagen Process was launched, with the aim of strengthening the quality and
attractiveness of vocational training and to promote mobility among students and
graduates in the area of continuing vocational training
126
Even if the annual fees in excess of several thousand euros, parents say it's a
investiie,. There are even parents who maintain both or all the children at private
schools, even during the primary. Thus, parents pay from 5,000 to almost 19,000
euros, money that motivates and teachers.
128
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00
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00
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00
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00
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om
an
aA
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ic
an
a
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ic
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Figura 1 Total revenues and profits registered by the largest eight private
institutions of higher education in Romania Source: Ministry of public
finance(www.mfinante.ro)
Nr.studenti
350000
300000
250000
200000
150000
100000
50000
0
00
/2
08
20
8
00
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07
20
7
00
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00
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00
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02
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1
00
/2
00
20
8
99
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97
19
6
99
/1
95
19
Figura 3 The share of students who teach in private universities (2009) Source:
Eurostat
Without a doubt though, the issues listed are only a part of the
major problems of the Romanian private education. As expected, the
economic recession has worsened the crisis, structural and financial
quality of Romanian education as a whole. Students are equally
affected by the fall in living standards caused by the recession and
unemployment is endemic in recent years. But the most serious
problem affecting them is almost total lack of opportunities of
graduates from private higher education who fail to find jobs. As is
well known, in the period July 2008 to July 2011, the number of
employed persons decreased in Romania from 4,835 million to 4,248
million. Obviously, this regression has led to acute shortages of jobs
and reduced almost to zero probability of occupation of a place of
employment, especially for young graduates of Romanian private
higher education. Graduates of institutions of higher education still do
not display the private spirit and entrepreneurial skills developed,
designed to create advantages in the labor market and to influence
positively the convergence with the knowledge society. This is due
primarily to poor laboratory facilities and that is very much
theoretical approaches without increasing emphasis on professional
practice issues.For this reason, in the last two years most of the
graduates have become unemployed or have migrated in search of jobs
131
Source: European Commission Thanks to the new technologies more and more
institutions of higher education integrated digital media use in both campuses, and
online. Unfortunately, though, not the entire staff uses these technologies and
therefore a lack of strategic coordination at the level of institutions. Thus, the high
level group, the report presents new ways of changing the traditional education using
new technologies. The main responsibility lies with the public authorities, and the
secondary, higher education institutions, in order to create the environment
conducive to change.
133
1 0 0 .0 0 %
9 0 .0 0 %
8 0 .0 0 %
7 0 .0 0 %
6 0 .0 0 %
5 0 .0 0 %
4 0 .0 0 %
3 0 .0 0 %
2 0 .0 0 %
1 0 .0 0 %
0 .0 0 %
ia
i
an
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ar
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an
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al
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an
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ia
nd
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O
Figura 4 The degree of access to the Internet (the share of households with Internet
access in households/total in %) 2010-source: Eurostat
At the end of this research underline the fact that the effects of
the economic crisis and demographic decrease means two items that
have visibly affected private tertiary education. In the year 2013 'over
180 degrees of higher education no longer fulfil the conditions of
accreditation or are no longer necessary, the four universities will
enter into special monitoring and six universities that are provisionally
authorised no longer have the right to hold entrance exam', according
to the Minister Delegate for Higher Education and Research of the
Ministry of National Education. In early 2014, the Ministry of
education has presented a draft resolution which States that 33 of State
and private universities have at least a specialization or program of
studies that shall enter into liquidation in the academic year 2014-2015
and to which I can no longer hold entrance exam.
On the basis of the Nomenclature of Specialities and
Areas/Undergraduate Programmes, the structure of the institutions of
higher learning, areas and programs of undergraduate degree
accredited or approved to operate on a provisional basis, of the
geographical locations of deployment, the number of transferable
course credits for each program of undergraduate studies, educational
and language form of teaching, as well as the maximum number of
students that can be schooled in the academic year 2014-2015the
Government was established, as a result of the project submitted by the
Ministry of education, accredited universities that 4 will be liquidated,
the other 3 private universities will be monitored, and 135
134
135
1. INTRODUCTION
Starting from the idea that "education is the way to economic
prosperity, the key of scientific and technological development, the
way to combat unemployment, the base of social equity and the spread
of political socialisation and cultural vitality" (Psacharopoulos, G.,
1985), governments were interested in financing higher education
136
especially for the fact that the state was the main beneficiary of the
system of higher education, and it does not imply an economic burden
to the public.
Both in the developed and in the developing countries, the
governments were and are still influenced by higher education
regarded as a social and private investment and the rate of return
released this. The World Bank has shown, since the 1980s, concern on
the publication of estimates rates of return to higher education together
with their implications for higher education financing from public
funds. From the analysis of the messages sent by the World Bank
through the reports published on the distribution of public funds
allocated to education funding for primary, secondary and tertiary
education, shows how states have interpreted and applied different
levels of education funding. Thus, by the 2000s, in most countries it
was found that a dollar invested in education evolved twice efficiency
than a dollar invested in tertiary education, which is why it introduced
the concept of recovering the costs of higher education (fees tuition
and education credits), simultaneously with the application of a policy
of reallocating public spending on primary education.
2. FINANCING HIGHER EDUCATION SYSTEM
Many people consider that university education is a right which
should be financed entirely from public funds. Effectiveness and
equity represent undoubtedly the main arguments for continuing the
funding of higher education from public funds, but the real problem
lies in finding a private source for financing higher education because
without the necessary investment in education, the long term
development cannot be sustained, and public allocations for university
education are not sufficient.
So, it is expected that all beneficiaries of higher education,
particularly the state, the enterprises and the individuals to contribute
to financing, according to the principle "who benefits must pay."
Higher education institutions operate in an environment
characterized by constraints on growth in demand for higher education,
decentralization of the system, in terms of free movement of both
teachers and students.
The market orientation of university education has led to the
appearance of tuition fees hat have transferred a large part of the costs
of tertiary education from tax payers to students and their parents, i.e.
137
138
cannot pay the costs of higher education, then they should be borne by
the state budget.
Education has an important impact on economic development,
generating effects at both the private and the socio-economic system.
Private effects relate to changes in income, employment opportunities
employment and nonmonetary effects. The link between the labor
market and the education market is salary. Besides the advantage of a
high salary, educated individuals enjoy greater security of employment
and
also
the
greater
mobility
of
income
growth.
Raising tuition is determined by the risk of being unemployed
(Rees - Mocan, 1997). So it comes as close to full employment in the
labor market leading to economic growth.
3. EUROPEAN HIGHER EDUCATION FUNDING
139
143
Assumptions made
regarding the
percentage of GDP
allocated to
education
h.
Defining a matrix specific to each area.
i.
Establishing thresholds requirement in the evaluation
system of students
In light of these measures must analyze data related to the
percentage of GDP allocated to education in the last five years, we see
that assumptions about 6% for education was not observed even once:
Year
2009
2010
2011
2012
2013
Percentage
of GDP for
education
4,2%
3,53%
4,13%
3,5%
3,6%
147
Wendy Grant, Rezolvarea conflictelor, Ed. Teora, Bucureti, 1998, pp. 67-74.
A. Neculau, Violena Aspecte psihosociale, Ed. Polirom, Iai, 2003, pp. 89-91.
3
Ibidem, p. 92.
4
F. Anghel, Violena n coal, Ed. Alpha MDN, Bucureti, 2006, pp. 125-127.
2
149
150
151
153
I. Preliminaries:
In the 19th century, when the modern evolutionist principles 2
were born, reorganizing, in the name of science (or of a supposed
science), the whole socio-cultural and even political sphere
worldwide, Herbert Spencer complained about the lack of utility of
1
The significance of the word logotherapy is the one given to it by Victor Frankl,
who, through the prism of modern existentialism, considered that the most efficient
psychotherapy is to guide the subjects toward finding or gaining a sense in life that
would allow them to overcome various psychic traumas. Therefore, the word logos
comes from the old Greek, being translated as sense (meaning), hence logotherapy
means the therapy by sense (meaning).
2
We called these evolutionist principles modern as they appear only in an incipient
form in some ancient religions.
154
the education of his time, highlighting, not just once, that: knowledge
should not be like adornments 3. Viewed in a larger cultural context,
we would tend to consider Spencer right, since this insufficiency of
education can still be easily noticed even today in all the domains of
modern education, both in the lay and theological sphere. It is well
known that the gap between educational theory and social practice
was often a hot subject for those involved in teaching, yet the
utilitarianism Spencer was militating for, and, along with him, all
those desiring the implementation of the evolutionist principles in
psychology and pedagogy, has no connection at all with the
preoccupations connected to the practical outcomes of the educational
act. This happens because education is not viewed as a starting point
for mans continuous development in life, under its various aspects:
social, professional and cultural, but only as some training preparing
one to exert a certain profession that finally turns into an involuntary
predestination to isolation in a well-defined social group. The effects
of this vision have been noticeable for more than a century especially
in the modern Western society, which no longer produces in the
educational environment anything but professionals, namely people
well prepared to do a job, yet deprived of a general or interdisciplinary
culture, necessary not as much to the society as to the individual, for
the spiritual aspect of his life. This compartmentalization of the
disciplines and, implicitly, of education, as a cultural phenomenon,
meant strictly for social utilitarianism, has not remained without
negative effects both concerning the exhaustive presentation of the
subject matters and regarding the empirical implementation of this
knowledge, which has called, increasingly more, during the last
decennia, for the implementation of an interdisciplinary approach.
Yet, the educational utilitarianism proposed by the
evolutionist-humanist psychopedagogy can only be understood in an
anthropological context, and the evolutionist anthropology denies any
type of spiritual existence, and consequently the existence of the soul:
a special spiritual substance does not exist, and even if it were to
exist, we could not define it, because we would have nothing to relate
it to. Spiritual life is ultimately identified with the functions of the
nervous system. 4 Fully dependent on these allegations, defining for
the discourse of all the modern psychologists and psychopedagogues,
Herbert Spencer, Eseuri despre educaie (Essays on Education), translation by
Mihai Rdulescu, Ed. Didactic i Pedagogic, Bucureti, 1973, p. 37.
4
Idem, Principes de Psychologie (Principles of Psychology), translation into French
by Th. Ribot and Espinas, Paris, 1875, p. 47.
3
155
the educational principles will strictly focus on the social level with its
various organizational structures and will only guide man as a dual
being (body and soul), toward an earthly existence.
In other words, through the prism of the secular humanist
principles, education should have as outcome only the shaping of
practical skills needed by society and not knowledge, namely the
profound understanding of the environmental realities, meant to give
each person an existential sense on the level of his/her conscience.
Although the culture of the Enlightenment, which fostered the modern
education principles, endeavors to appear as anthropocentric,
establishing man as the center of all the social-cultural preoccupations,
it is very interesting how this humanism wants to turn man into a
being secluded into himself, with no connection with the whole
creation or even with his fellows. The only so-called relations
proposed by the humanist culture are those of domination and
exploitation, namely domination of ones fellow and exploitation of
the creation in order to fulfill ones will for power and sinful pleasure.
II. The anthropocentric foundation of modern psychopedagogy
An attentive look at the European culture as a whole, and
especially at the principles lying at the basis of modern pedagogy, will
easily highlight the secular humanist character of the whole Western
educational process, whose foundation is found neither in the antireligious vision of the French Revolution, nor in the evolutionist
statements of the 19th century Enlightenment, but and maybe this is
the greatest paradox in the Western Christian conception about man,
and especially in the Roman-Catholic anthropology. Even though few
people are aware of the fact that the present religious education, the
way we find it in the lay or theological schools in Europe, and
therefore also in Romania, is structured starting from a
psychopedagogical basis in which the anthropological element is
totally alien to the Orthodox vision on the constitution, function and
sense of man, and even fewer people know that the modern secular
humanist anthropology has its starting point in the Western theology,
which has tried to found its vision on philosophical principles of the
Antiquity and not on the testimony of the divine Revelation, as it
appears in the biblical and patristic writings.
Beginning with the appropriation of different Manichean,
stoic, platonic and other principles by Augustine in his writings, and
up to the Aristotelianism of Thomas Aquinas scholasticism, the
156
157
158
159
the fact that life would have any meaning. By the term existential
void, he (V. Frankl, our note) understands deprivation or total loss of
an ultimate sense in mans existence, a sense making life valuable /
worth living. According to logotherapy, this existential void, together
with other causes, can cause neuroses, generating, as we shall see,
noogenic neuroses (neuroses of mental origin). 8 For this reason, he
cannot be considered as one more psychoanalyst, but, as he calls
himself, a psychotherapist. In this sense, V. Frankl says that
logotherapy helps the patient find the latent logos (meaning) of his
existence and to acquire a conscious knowledge of it 9.
Although the existentialism of Frankls psychology is still of a
humanist nature 10, lacking the perspective of a meaning that goes
beyond the boundaries of creation, and, of course, lacking the
postulation - as a psychotherapy principle - of the existence of life
after death, we considered it important to remind of this perspective,
because it comes near the Fathers spiritual therapy, and also near the
goal that the educational process should aim at. Therefore, although it
would seem that there is no connection between Frankls
psychotherapy and the educational process, we consider that there are
two reasons why the existential vision about meaning in logotherapy
should be approached: first of all because existentialism did not
generate in education - unlike in psychology, arts or literature psychopedagogical principles worth assuming and applying on a large
scale, and, second, because an educational process trying to go beyond
the utilitarian meaning, and proposing as a goal for education also the
acquisition of an existential meaning for every man in turn, would
have a major contribution to the diminution of the mental and spiritual
problems of a life full of illnesses, suffering, troubles and challenges.
Education should and ought to train people not only for society and
Ibidem, p. 31.
Ibidem, p. 28.
10
The humanistic meaning (or reason) of existence is not a given whose origin
transcends the immanence and which man should appropriate or assume, but a
product of each individual in turn, according to his unique life and experience. This
understanding of the idea of sense, although producing some soothing of the
existential crises, at the same time contributes to a deeper selfish individualism in
the modern man, because it excludes not just the transcendent character of the
meaning, but also the existence of a common meaning specific of all the rational
men, which could contribute to the growth in communion, which so many people
are thirsting for, and also to the growth in love.
9
160
for work, but also for life, with all that this worlds life - which many
consider meaningless - represents.
Regarding the existential vision on education, it is reflected in
the belief that education should prepare students both to choose
according to their personal profile, and to be responsible for the
consequences their choices might trigger, according to the humanist
conception that meaning and reality are determined by each individual
in turn. In this sense, the ultimate goal of the educational process
would not be none other than to develop in man the power of selfcontrol. When the student understands the importance of his
experiences, then he can intelligently control himself within his
surrounding environment 11.
Therefore, it can be noticed that, while, in psychology,
existentialism - despite all its insufficiencies - has a positive
contribution through Frankls logotherapy, nevertheless, in education,
it does nothing else except to strongly unveil the egoistic
individualism, specific of the anthropocentric humanism, which closes
man in himself and isolates him from his fellows, by the fact that the
valorization of the created environment depends on the individual, and
not on the sense that it has had since its creation. Unfortunately, even
this quite positive aspect has not been used as profitably as it could
have been, because it remained confined in the psychology area, while
education continued to adhere to principles following strictly the
utilitarian meaning, and not trying to configure in the students mind a
perspective able to keep him away from the existential void of the
modern civilization. This existential crisis, getting stronger from one
generation to the next, and noticeable in our society, accompanied by
all its consequences, both at the individual level, and at the
community level, makes us wonder: could it be that an education
founded on utilitarian principles is wanted, instead of one that could
be built on Frankls existentialism, which could endanger the capitalist
or communist social stratification, by the individuals emergence out
of the amorphous and impersonal mass of the society, as his
existential unrest and his questions should get pertinent answers? In
conclusion, the big difference between utilitarianism and
existentialism concerning education is that utilitarianism prepares man
for the society, whereas existentialism trains him to be aware of the
sense of the world and of life for man.
11
See, http://www.baptist-tm.ro/influenta-diferitelor-curente-filosofice-asupraeducatiei-crestine/.
161
12
162
163
nations, baptizing them in the name of the Father and of the Son and
of the Holy Spirit, and teaching them to obey everything I have
commanded you. And surely I am with you always, to the very end of
the age. Amen (Matthew 28:19-20).
The artificial conflict introduced between science and religion
along with the occurrence of the atheist evolutionism has postulated as
a norm the fact that religion is against knowledge by the exhortation:
believe and do not question, but the real foundation of the Christian
living is the true knowledge of the world, of man, and, by them, of
God. The conflict has never been and is not between science and
religion, but between lie and truth, the real knowledge being the one
that leads man to the Truth, a Truth that not only informs, but forms
man as a new being in Gods image and likeness.
All the teachers know very well that the educational process is
meant to be not just informative, but also formative, yet what is
omitted is the fact that the transition from information to sustainable
behavioral shaping is dictated only by the presence of an existential
sense that the information should convey. Motivation is related to
meaning, and meaning, for a real and true training, should transcend
the perenniality of our earthly existence. Man can artificially create
perennial meanings and offer them to his fellows, for appropriation, in
a certain educational process, as the existential psychotherapy does, in
order to mitigate the mental and spiritual suffering of certain people,
yet these logoi (reasons) are not able to answer questions such as those
referring to the eternal life, to God, to the immortality of the soul and
so on, since the existence itself, as an ontological given not created
by a rational being (but appeared because of evolution) is devoid of
reason or meaning. How can one postulate as truth the fact that the
existence, the creation itself, is devoid of a meaning, of a reason,
while at the same time trying to find, within it, various meanings to
be used by man as the aim of his existence? Just as the creation in its
all-harmonious 14 unity has an existential meaning, similarly, all that is
included in it has various individual or general meanings that ought to
be known by the rational beings and appropriated for the sake of the
accomplishment of both the individual and, at the same time, of the
community.
14
An expression used by Saint Athanasius the Great in the 3rd century, in his work
Against the Greek (see collection PSB, vol. 15, Contra elinilor, translation,
introduction and notes by D. Stniloae, Ed. IBMBOR, Bucureti, 1987).
165
the Holy Spirit, does nothing else except to configure the human being
according to Christs image.
b) The therapeutic aspect of Christian education
Strongly connected to the ontological aspect is the therapeutic
aspect of education and this happens because the inner transformation
by faith concerns mans healing, and not a mystical alteration meant to
take man beyond the human condition. Man, by means of education
for inner faith, is in-formed by the embodied, dead and resurrected
Word of God, and this in-formation produces a therapeutic
transformation in the sense that man receives once again the power of
a free and rational living (full of meaning), as he once had before the
fall into sin 15.
While humanism, as offspring of the Western Christian
anthropology which admits that man is an autonomous being
functioning normally without a connection with his Creator, concludes
that the soul is only a manifestation of the brains neuronal structure,
for the Orthodox theology, which relies on the Holy Scripture and the
Holy Fathers, the existence of the psychological inner tensions or the
existence of those breakthroughs triggered by unsatisfied abyssal
desires, is an additional proof of the fact that human nature, by sin, is
in a movement of irrational living, is ill, and needs healing. By means
of education, man understands the sense of his own existence and of
the existence of the whole creation, and this understanding or
knowledge of the reason (meaning) of the existence does not just
inform him, but also unites him to the divine hypostatic Logos or
Reason, Who healthfully re-configures him in the image in which he
was created in the heavenly state.
Jesus Christ is named in the Gospels Teacher, while, in the
liturgical songs and the Holy Fathers writings, He is called Doctor
of the souls and the bodies, this aspect showing the fact that in the
divine-human Person of the Messiah, learning or education and
healing represent one synergic work; they cannot be separated: by
means of the word, man reaches faith, and, by means of faith, man
reaches Jesus Christ, the Healer of the soul and the body: The
Orthodox theology is dealing with mans therapy. The man who is far
15
Sin does not destroy mans being, yet it alters his way of living, in the sense that
man, deprived of Gods grace, is unable or incapable of actualizing the potentials of
his being, or actualizes them in an irrational, sinful way.
167
168
about the Teacher and the Doctor Christ, so that mans therapy
through meaning (logos) is seen to be rather a therapy through Christ
(Logos), a logotherapy in which the sense of the individual, but also
the sense of the whole creation is the Man-God, Jesus Christ.
In its turn, education should be Logo-(Christo)-therapy,
namely it should be a work in which man is healed of the existential
void of the egocentric humanism by Christs word. The sense or the
reason offering man the final goal of his living is neither an idea, nor
an impersonal concept, nor a principle, but a Person, or, better said, a
communion of Persons in Whom man partakes of the only thing that
can heal and perfect him inside, spiritually and mentally, namely love.
Conclusions
In the present context of an education unable of offering to
students formative information, unable of presenting the whole world
as an existence in which each man and all the living things together
have their original immutable sense that should be perceived by means
of a mental endeavor, we consider that only a Christian education
configured on the basis of the patristic principles can produce a real
transformation in the modern mans mind, able to protect him of the
danger of an existential crisis that can appear under various
appearances, from simple anxiety to suicide. While the utilitarianism
of the humanist education aims to integrate a person in the impersonal
mass of the society undertaking its chaotic movement through history,
Christian education is the only means of helping man ascend to his
real status of ring of the creation, of radiant center of meanings for
the whole existence. While the creations meaning or reason to be is
accomplished in man, similarly the existential meaning of man is the
fulfilling communion with God. In this sense, we can talk about a
positive and real anthropocentrism, in which man is the center of the
entire existence, yet not the man fallen in the irrationality of a sinful
living, but the one healed by the mysterious communion with God, we
can talk about an anthropocentrism which affirms that everything
moves round the fulfilled or deified man, namely the man placing
Christ the Man-God, by grace, at the heart of his existence, whose
prototype is the Man-God, the embodied Son of God.
169
Marcu Ascetul, Epistol ctre Nicolae Monahul (Mark the Hermit, Letter to
Nicholas the Solitary), in Filocalia (Philokalia), vol. I, translation, introduction and
notes by Fr. Dr. D. Stniloae, Sibiu, 1947, p. 326.
17
170
(Augusto Cury)
Die Postmoderne-die dominierende kulturell-wissenschaftliche
Strmung unseres Zeitalters, sieht sich als Lsung fr alle Probleme der
heutigen Gesellschaft. Einige Theoretiker der Postmoderne frdern
diese Bewegung als einen Aufstand gegen die Moderne, oder als
Fortsetzung der Moderne, nur ber andere Koordinaten hinweg.
171
172
173
diese Art von Kommunikation selbst leben und diese muss in der
Schule echt und positiv sein, denn die Schler sind genauso fr die
Einstellungen ihrer Lehrer offen, wie sie es fr deren Aussagen sind,
oder fr die Kenntnisse welche sie bermitteln... 8.
Eine weitere oft unterstrichene Idee ist es, dass die Schule das
Umfeld ist, in dem die Schler zustzlich zum theoretischen Wissen,
wirksame Anpassungsmechanismen erlernen und anwenden. Die
Ausbildung der emotionalen Intelligenz, so wie sie von Daniel
Goleman untersttzt wird, aber auch der mehrfachen Intelligenzen, ein
Konzept von H.Gardner, nehmen dank ihres hohen Stellenwerts auch
in der rumnischen Schule immer mehr Gestalt an. Die Schule wird
so zu einem Ort in dem die Kinder grundstzliche Lektionen fr das
Leben lernen, die sie sonst nicht bekommen htten 9. Wir behaupten
also, dass die Schule auch die emotionale Dimension der
menschlichen Persnlichkeit entwickeln muss, eine seit lngerer Zeit
vernachlssigte Bemhung. Diese Aspekte beweisen alle die
Vielseitigkeit der Aufgaben und Verantwortungen der Lehrer, um den
Bedrfnissen der Schler im Zeitalter der postmodernen Schule
gerecht zu werden.
Wie schon erwhnt, steht das aktuelle Schulsystem vor einer
Vielzahl von Herausforderungen 10, die sich aus den nderungen die
unsere Gesellschaft durchmacht, ergeben. Die berwindung dieser
Herausforderungen hngt grtenteils von der Qualitt der
Professionalisierung im Rahmen der Lehrerkarriere ab. Die
professionelle Identitt ist ein Hauptziel der ursprnglichen
Ausbildung (denn es ist eine der Voraussetzungen fr die Verbindung
zum beruflichen Umfeld der Schule), wobei die Bildung der reflexiven
(berlegenden) Identitt, als verhandelte und nicht auferlegte
Identitt 11 von gleicher Wichtigkeit ist.
Ohne die Anteile der normativen Identitt zu ignorieren oder
aufzuheben, wird die reflexive Identitt im Einklang mit den
persnlichen Gegebenheiten des zuknftigen Lehrers aufgebaut. Es
gilt, Einstellungen zu identifizieren, die zur Strkung der
professionellen Identitt von Nutzen sind oder andere, welche
Pierre Dasen, Christiane Perregaux, Micheline Rey, Educaia intercultural.
Experiene, politici, strategii, Iai, Polirom Verlag 1999, S.185.
9
Daniel Goleman, Inteligena emoional, Bukarest, Curtea Veche Verlag, 2001, S.335.
10
Ibidem, S.7, siehe auch Pun, E., Profesionalizarea activitatii didactice, o perspectiva
sociologica, in der Zeitschrift REPERE, Zeitschrift zu Bildungswissenschafen, nr. 1,
Verlag der Bukarester Universitt, 2008.
11
Ibidem
8
174
Gabriel Albu, n cutarea educaiei autentice, Iai, Polirom Verlag, 2002, S.45.
Marcea Crahay, Psihologia educaiei, Bukarest, Trei Verlag, 2009, S.452.
14
George Videanu, Educaia la frontiera dintre milenii, Bukarest, Politic Verlag,
1988, S.210.
15
Miron Ionescu, Vasile Chi, (Koord), Fundamentri teoretice i abordri
praxiologice n tiinele educaiei, Cluj-Napoca, Eikon Verlag, 2009, S.327.
12
13
175
(Augusto Cury)
Des Folgenden werden wir Ihnen einige Techniken oder
Fertigkeiten vorstellen, die fr die Religionslehrer vor allem
notwendig sind, um moralische Verhaltensweisen und Einstellungen
ausbilden zu knnen, die fr die junge Generation so dringend
notwendig sind.
Zustzlich zu einer umfangreichen akademischen Kultur und
neben der bermittlung vielzhliger Informationen an die Schler,
sind reflexive Lehrer um die Funktionsweise der Geister ihrer Schler
bemht. Fr diese ist jeder Schler nicht nur eine Person, sondern
auch ein komplexes menschliches Wesen, mit einzigartigen
Bedrfnissen. Reflexive Lehrer wandeln Information in Wissen und
Wissen in Erfahrung um! Die Bildung durchluft heutzutage eine
vorher nie angetroffene Krise, Schler fhlen sich ignoriert,
konzentrieren sich nicht, zeigen keinerlei Interesse fr Wissen. Das
kommt daher, dass die empfangenen Informationen nicht im Kontext
der Lebenserfahrung bermittelt werden. Es reicht nicht, wortgewandt
zu sein. Um ein guter Lehrer zu sein, muss man die Seele der Kinder
kennen, um die psychologisch-pdagogischen Mitteln mit grter
Wirksamkeit anwenden zu knnen, die es vermgen, den Klassenraum
in eine Oase des Wissens und nicht in eine Stressquelle
umzuwandeln 16.
Gute Lehrer sind Meister der Unterrichtsmethodik, aber um
reflexive Lehrer zu sein, mssen sie auch ihren Schlern gegenber
auch Sensibilitt und Verstndnis beweisen. Es ist das Anliegen des
Lehrers, nicht nur dem Schler das theoretische Wissen verstndlich
zu machen, sondern diese auch dazu zu erziehen, das Lernen als
aufregend zu empfinden. 17 Die richtige Stimmlage, der sanfte Blick
werden die Emotionen der Schler fesseln, werden die Konzentration
frdern, die Unruhe in der Klasse beruhigen und die Schler auf eine
Augusto Cury, Printi strlucii profesori fascinani, Bukarest, For You Verlag,
2005, S.61.
17
Crengua L. Oprea, Profesorul-Deschiztor de drumuri.Educaia ca terapie
pentru minte, corp i suflet, in Educatia din perspectiva valorilor, zit. vol. S.79-82.
16
176
Gedankenreise in die Welt des Wissens fhren. All das wird die
impulsive Haltung der Schler, deren Aggressivitt zurckweisen, so
dass sie ihre innere Ruhe wieder erlangen. Ein faszinierender Lehrer
bermittelt seinen Schlern das Verstndnis fr folgendes: die
Schwachen weisen ab, die Starken akzeptieren, die Schwachen
verurteilen, die Starken verstehen 18. Es ist diese Angewohnheit der
reflexiven Lehrer, die zur Entwicklung der Selbstachtung, der
Stabilitt, der Fhigkeit das Schne zu betrachten, zu ergeben und
seinen nchsten zu lieben, beitrgt.
Eine weitere Fhigkeit der reflexiven Lehrer ist es, die
emotionale Intelligenz der Schler zu erziehen. Die Arbeit mit
Emotionen ist ein sehr komplexer Prozess, der eine spezialisierte
Ausbildung voraussetzt, die alle Lehrer, unabhngig ihres Lehrfaches,
erwerben mssen. Die Erkundung unserer inneren Welt ist sehr viel
schwieriger als die Erkundung unserer Umgebung. Was heit nun
emotionale Erziehung? Es gilt, das Denken der Schler anzuregen,
bevor sie reagieren, es heit Schler dazu zu erziehen, sich nicht vor
Angstgefhlen zu frchten und ihre Befrchtungen und
Stresssituationen zu meistern. Emotionale Erziehung heit auch,
schenken ohne dafr eine Gegenleistung zu erwarten, dem eigenen
Gewissen treu zu bleiben, die Freude der kleinen Dinge im Leben
genieen, den Mut zu trumen zu finden und die Trume in Realitt
umzusetzen. Wir stellen uns die Frage: Wie viele von uns Lehrern
hatten die Mglichkeit die Emotionen junger Leute zu erziehen? Wie
viele von uns erziehen die Kinder dazu, schn zu leben? Wir leben
leider in einer Welt, in die der hchste Wert auf "haben" und nicht auf
"sein" liegt! Ohne eine richtige emotionale Erziehung werden die
jungen Leute ihrer Umgebung gegenber gleichgltig, sie verletzten
und betrben die Menschen um sich, ohne deren Schmerz zu
empfinden, sie denken nicht an die Folgen ihres Handelns, sie haben
keine Trume, sie denken nicht an ihre Zukunft und berlassen sich
dem Zufall. Deshalb mssen wir unseren jugendlichen neue
Perspektiven erffnen und ihnen zeigen, dass wir uns um sie sorgen
und dass wir dessen bewusst sind, das unsere Zukunft von ihnen
abhngt. Diese Hingabe der reflexiven Lehrer trgt zur Entwicklung
eines christlichen Wertsystems bei: die Liebe fr den Nchsten, die
Akzeptanz der Anderen, Solidaritt, usw.
Ein weiteres Ziel, welches die postmoderne Erziehung
verfolgen sollte, ist die Frderung der Kreativitt an Stelle des
18
Ibidem, S.64.
177
19
20
178
(Augusto Cury)
21
22
179
180
181
right to the freedom of religion - set in 313 by the Edict of Milan 7 and not the freedom of conscience 8, because only the former has a
spiritual and religious dimension of human life in its sphere of
expression. In fact, under this right to the freedom of religion, parents
also bear the moral responsibility for the facts and acts of their minor
children.
Law 489/2006 (the Law on Religious Freedom and General
Regime of Religious Cults) 9 also provided for the parents and minor
children exclusive right to religious education, according to their
religious convictions. At the same time, the law provided that no one
can change the religion of a minor who has attained the age of 14
without his/her consent, and the young man/woman who has reached
the age of 16 has the right to choose his/her own religion (Art. 3).
The Romanian State shall ensure the freedom of religious
education, as required by each denomination, under Article 29 of the
Constitution. In addition, under the same constitutional article, the
State provides for the religious education in state schools.
The inclusion of religion as a compulsory subject in the
primary education curriculum also has its basis in the constitutional
text (Art. 29), being a natural consequence of the parents or the legal
tutors right to educate their children under the Religion or Teachings
of their own convictions, or of their religious Denomination or
Confession.
ndrumtor bisericesc (Church Guide), Rmnicu-Vlcea, 1986, no. 3, pp. 95-114;
Idem, Familia, un bun al umanitii (Family, a good of humanity), in Revista de
Teologie Sfntul Apostol Andrei (St. Andrew Journal of Theology), XI (2007), no. 1,
pp. 210-214; T. Petrescu, N. V. Dur, nvtura de credin a Bisericii Ortodoxe
despre Familie (Teaching of the faith of the Orthodox Church on the Family), in
Revista de Teologie Sfntul Apostol Andrei (St. Andrew Journal of Theology), Anul
XV, nr. 1/2011, p. 7-20.
7
For more information see N. V. Dur, Edictul de la Milan (313) i impactul lui
asupra relaiilor dintre Stat i Biseric. Cteva consideraii istorice, juridice i
ecleziologice (The Edict of Milan (313) and its impact on the relations between State
and Church. Some historical, juridical and ecclesiological considerations), in MO,
(The Metropolitan Church of Oltenia), no. 5-8, 2012, pp. 28-43.
8
For details on the role of consciousness, see N. V. Dur, The Theology of
Conscience and the Philosophy of Conscience, in Philosophical-Theological
Reviewer, Tbilisi, no. 1, 2011, pp. 20-29.
9
See, N. V. Dur, The Law no. 489/2006 on Religious Freedom and General
Regime of Religious Cults in Romania, n Dionysiana, II (2008), no. 1, pp. 37-54; C.
Mititelu, Legea nr. 489/2006 i relaiile dintre Stat i Biseric (Law no. 489/2006
and the relations between State and Church), in vol. RO-RUS-NIPPONICA, vol. I,
Ed. Universitaria, Craiova, 2010, pp. 36-43.
182
183
public funds or from other sources, according to the law" (Art. 102,
paragraph 1), including "taxes" (Art. 102, paragraph 2).
Like any other higher education institutions, the "confessional"
ones also enjoy "legal personality" and they have, like the "state"
ones, a "non-profit nature, they are of public interest and they are
apolitical" (Art. 114, paragraph 3).
Like any other institution of higher education, the
"confessional" ones must get "provisional authorization or
accreditation" (Art. 115, paragraph 1).
The Law also states that, in "higher education", any
discriminations on grounds of "religious orientation" are not admitted
(Art. 118, paragraph 2).
The same Law provides that, in higher education, "Faculties of
Theology" and "Theological Research Institutes" can be organized
(Art. 118, paragraph 4). The Faculties of Theology and the
Theological Research Institutes, however, have a "dual subordination"
(Art. 15, paragraph 1).
Under this Law, any public or private institution of higher
education, - including the confessional one so - should "respect the
law in force, its own Charter and national and European policies in
higher education" (Art. 124, paragraph 1). Regarding "the
confessional Universities, the law states that they must comply with
the "dogmatic and canonical Regulations and provisions (sic) specific
to the respective denomination" (Art. 124, paragraph 2).
The provisions of this article 124 (paragraph 2) - as well as of
the other articles of this law - are not explicit; on the contrary, they are
even confusing, because the legislator did not specify whether the
term "confessional university" also includes the Faculties of Theology
and the State universities. Of course, these faculties must take into
account the provisions included in the Statute of the respective
Denomination and its doctrine of faith, and, of course, if it is led by
canonical norms - such as the three Christian denominations
(Orthodox, Roman Catholic and Greek Catholic) - the basic provisions
set forth therein. Anyway, the way in which Article 124 was
formulated reveals that the authors of this law did not have a thorough
legal education, and had large gaps in the dogmatic and canonical
doctrine of the Denominations recognized by the Romanian state.
Only this would explain the fact that they wrongly refer to the
"dogmatic and canonical provisions" (sic), and not to the teachings of
faith and to the canonic rules of the respective Denominations.
186
187
was evidently asserted. The religious education was also restored in its
historical 13, legal and natural framework, although the wording of the
text of the articles is incomplete, which would hint that the authors of
this Law were not too well acquainted with the two areas, i.e. religious
education and the confessional (denominational) education system.
188
190
191
192
and longer lasting consequences than in the case of the children who
are direct victims of abuse and neglect by their parents 8.
The consequences of the children's exposure to domestic
violence include: the emergence of school problems, physical
problems, unexplained illnesses, emotional and mental problems
(isolation, anger, fear of injury and death), psychological problems
(self-doubt, depression, comparisons with their colleagues happier
life), behavioral problems (aggression or passivity in case of other
attacks, sleeping troubles, fighting, running away from home,
pregnancies from an early age, drug and alcohol consumption). An
issue which has been less taken into consideration so far is that the
phenomenon of suicide and the suicide attempts increased among
young people; moreover, among the first causes of suicide there are
the damaged family environment and the poor communication within
the family. Although the incidence of this phenomenon decreased, it
got worse, i.e. the intensity violence (cruelty) increased.
There is also noticeable the large number of the children
victimized by their family and the increased violence between
cohabitants, which, currently, under the laws in force, do not enjoy the
status of "family".
4. Types of corporal punishment and vulnerable agents objects used in punishment 9
Spanking is the most common corporal punishment applied
worldwide and it is widely noticed in families coming from very
different backgrounds, guiding themselves by the proverb "beating is
torn from heaven". However, this case includes mostly families with a
lower or average social, professional and economic status. The palm is
the most commonly used method for the punishment of children,
particularly the young ones. Spanking (by palm) is neither dangerous
nor particularly painful. Statistics show that 91% of children
worldwide, aged between 5 and 16 years, were punished by spanking,
and 54% are regularly punished in this way. Spanking is used by
parents, grandparents, relatives who take care of minors, and rarely by
concubines, stepparents, foster parents, the latter resorting to much
tougher ways.
8
194
195
The Criminal Code of Texas (USA) states that the use of force,
except the one entailing the victim's death, against a minor under the
age of 18, is justified in the following two conditions: when the author
is the childs parent, stepparent or guardian and where the author
believes, sincerely, that force is necessary in order to discipline the
child or to protect or educate him/her.
Another example is given by the Criminal Code in another US
state, i.e. New Hampshire, which provides that "a parent, guardian or
other person responsible for the care and general welfare of a minor
may use force against him/her when and to the extent that he/she
sincerely believes that it is necessary to prevent or punish the minors
bad behavior".
5. The consequences of family violence with special
reference to children
Most abusers were themselves victims of repeated aggression
in childhood and adolescence and overtook such rules and certain
values from their families of origin as something natural, as the only
way of solving problems and educating children. Depending on their
personality, aspirations, education and training, the aggressed minors
who reach an adult age become, where appropriate, aggressors or
victims within the families that they establish, within the relationships
with their peers.
An abused child will become, in turn, aggressive, as he/she
grows up with the belief that the use of force or threat of force is the
most effective means to impose control and dominance over the
victim. In this way, some family groups transmit to their descendants
the patterns of violence that perpetuate from generation to
generation 10.
Those who turn from abused into abusers are cold, insensitive,
emotionally indifferent, marked and hardened by the aggression they
suffered from during childhood and adolescence, which made them hate
the world and life. They consider aggression (attack) as the most
effective method of defense; in their perspective, violence can serve as
a universal settlement tool for all issues (arising in communication,
education of children, and relationships with their life partners,
relatives, friends, neighbors).
Sorin M. Rduiescu, Sociologia violenei (intra)familiale, Victime i agresori n
familie, Ed. Lumina Lex, Bcurt, 2001, p. 57.
10
196
They may become complexed, insecure adults, with little selfesteem, oscillating, suspicious, insecure, and incapable of
communication, integration and social adaptation, convinced that they
are inferior to everyone and that they deserve anything bad that
happens to them. If, however, they start a family, they enter the full
domination of their spouses and suffer and endure the latters abuse,
because they feel inferior and do not have the moral support of their
parents or close relatives, and they are embarrassed to disclose their
situation.
In relation to the outside world, their little experience and
unshared secret prevent the child-victim of abuse to create deeper and
trust relationships with their comrades of similar age. Some teenagers
imagine that their shame is written on their forehead, that it is
discovered from a mere glance and that nobody can understand or
help them.
The specific effect of domestic violence on children is the
infantile-juvenile deviance. In poor families, violence is bound to face
socialization dysfunction and lineage will be skeptical, outraged,
elusive, conflictual or labeled, representing the base for subsequent
delinquency 11.
As a result of family violence, children can become more
aggressive, more secluded than others. Their cognitive abilities are
impaired; they suffer from stomach pains and insomnia. They may
experience some tics (blinking, nail biting), slow development of
speech, lack of self-confidence. They get bad grades in school and they
play truant (culminating with school abandonment). They react
violently when they are angry, they leave home most of the time or they
feel responsible to take care of their home and mother. In addition,
these children have difficulty in expressing their feelings and have a
low social adaptability degree, refusing to bring friends at home
because they fear that their friends will see their family situation. They
consume alcohol and drugs, they run away, they lie, they react violently
towards the elderly, they manifest destructive reactions towards
property.
Emotionally, these children feel responsible for what is
happening between their parents and feel guilty that the abuse does
not end. They are in a permanent state of grief, caused by fear of
abandonment, fear of injury, which may trigger self-destructive
Gheorghe Scripcaru, Criminologie clinic i relaional, Ed. Symposion, Iai,
1995, p. 68.
11
197
198
199
Thus we have:
- The explanation of the presence of Religion in the
educational system in order to develop a perception that stands
against the religious fanaticism.
- The cult claims to make themselves known
- The Childs claim to receive a complete education, even a
religious one, located in an educational system that completes and
makes him be active.
- The professional preparation of teachers in relation to social
evolution.
In recent years the concern of the European Council was to
develop constructive competences of relationship and dialogue,
cultural or religious customs to young people. In a document The
White Book on Intercultural Dialogue - there is a chapter on "The
religious dimension of intercultural dialogue"in which also appears
the role and place of faith in the lives of citizens as part of the
European society.
200
201
202
203
204
a very difficult relation with a certain cult. Some schools still offer a
Religion class organised by the cult to which the school belongs.
There has been also cases when parents have chosen the
nonconfessional approach, aiming at the philosophical presentation
of the main religious traditions of the world. The discipline has the
status of optional subjects.
For students attending a State school, the religious education is
carried out by cults at the request of parents, all the expenses are borne
by them; the school provides only the classroom. The school has the
possibility to offer a course on the history of religions, or an approach
to religious phenomenon. Teachers in confessional religious education
schools have the status as other teachers, the curricula of schools also
being made at school level.
The teachers are university graduates of theological teaching
mode for those who teach in the upper levels. For those who teach at
primary religious education classes are taught by elementary teachers
who have completed a course of religious sciences.
England
In the United Kingdom, the religious education is a
compulsory subject in the state educational system, after performing
teaching a religious education program in accordance with national
and local lines.
Religious education is mandated by the law education
published in 1944 by stating that every school day must begin with a
religious activity. The prayer is introduced in all the schools belonging
to the State 8. This compulsory prayer amended the 1988 education
reform is considered the most important education reform in England
Wales and northern Ireland.
With regard to religion, this document stated that this act of
worship prayer would be inappropriate; this law was repealed on the
1st of November 1996 through a new education law 9 and school
standars and law appeared in 1998 - framework, whereby "each
student takes part in an act of collective worship participating at a
community, foundation or voluntary school every day" 10, a broadly
Kevin Jeffereys, RA Butler, Consiliul Educaiei i 1944 Legea Educaiei, History
(1984) 69 # 227, pp. 415-431.
9
1996 Education Law Office of Public Sector Information, July 24, 1996.
10
Collective Worship "and school assemblies: your rights. British Humanist
Association. Retrieved 24 February 2013.pal.
8
206
207
208
Charles Taylor, Quellen des Selbst. Die Entstenhung der neuzeitlichenIdentitat, dt.
Ub. Frankfurt am Main, 1994, p. 32.
209
210
educated man to think about the physical life but also about the
immortality of the soul.
In our Romanian villages, Church and School two important
and imposing edifices, are situated almost always next to each other
and this happens because the two are edifices of the spirit and of faith
and their place can only be next to each other. Light and happiness,
calm and peace irradiate with golden rays both from the altar of the
Church and from the gentle word of the priest, but also from the
teachers desk and from the innocent eyes of the children in the school
desks.
From the beginnings of Christianity, the priests and the monks
were erudite people, they read, printed books, wrote letters. This is
why the first schools functioned in the precincts of the places of
worship or near them, and the priests or even the cantors served as
teachers. Let us remember that even our great story-teller Ion Creang
relates that the priest Ion Humuleteanu or bdia Vasile, cantor of the
Church of Humuleti, were his primary-school teachers. At that time,
the children learnt using the Church books, which were their first
ABCs.
On Romanian land, the first schools were, consequently, those
from the porch of the Church and from the monasteries, and the
Church served the nations education and language having the
conscience that this is its mission. Near the Church of Saint Nicholas
of cheii Braovului was created the oldest Romanian school of our
country (1495).
Studying the history of the Romanian people, we have the
conviction that the Romanian school was born in the Church of the
nation, sprung from it and remained close to it. The books, assets of
the Church and also of school, were printed for all the Romanians of
all the countries. The books of Transylvania crossed over the
Carpathians in Wallachia and Moldova, and those of Wallachia and
Moldova also penetrated in Transylvania to spread the word of the
Holy Scripture... in all the countries and lands speaking the Romanian
language 3 and to be of good use to all the people speaking
Romanian 4. Printed by the Church, they were taken over by the
school and by the educated people of the nation and profitably used as
means of reinforcing the conscience of ecclesiastical and national
Mitropolitul Nicolae al Ardealului, Biserica Ortodox Romn, una i aceeai n
toate timpurile, Sibiu, 1968, p.18.
4
Ibidem.
3
211
unity of all the Romanians. For two millennia, during which the
Romanians soul was shaped, his soul, - says Octavian Goga - as a
vast basin, has gathered in it memories and hopes, joys and crying, all
the thrills that made it vibrate along the centuries. Who could disjoint
this treasure of feelings and select the mystery that gave birth to the
multifold variety expressing our national specifics? - he wondered 5.
The Romanian spirituality was born in the Church and in school, and
has been preserved through the collaboration of these two
fundamental institutions; the Romanian spirituality is a creation, a
miracle sprung from the unity of action of the two institutions. By
means of them, the society has preserved, cultivated and transmitted
its cultural values.
For hundreds of years, in the Romanian Countries, people have
quenched their thirst from a unique spring of moral and spiritual life:
the Orthodox ethos present in the Holy Evangel and generally in the
Holy Scripture interpreted by the Holy Fathers, and in the Holy
Liturgy and in all the divine services of the Church.
At a certain moment, however, in the history of the Romanians
there was a breakup that imposed a second source of the moral life
along with the Christian ethos: the ideology and aspirations of the
Enlightenment. Horia Roman Patapieviei, in his work The Recent Man
wrote the following things referring to the fact that only by faith in
God can man go over the threshold of ephemerality: The human
societies are born, live and die on earth; it is here that their destinies
are fulfilled yet they do not encompass man as a whole. After his
commitment in the society, man still has the noblest part of himself
available, as he remains with those great capacities by which he
ascends to God, to a future life, to unknown assets from an invisible
world... As individual and identical people, as beings truly endowed
with immortality, we have a destiny different from that of the States." 6
In the present Romanian school one can feel, on the one hand,
the consequences of the materialist-atheist ideology of the communist
period, and, on the other hand, the influences of a world under
secularization, so that, slowly but steadily, the Romanian school tends
to draw away from the Church, as in it blows the wind of the
autonomy from God. This explains the proliferation of the cases of
suicide, of addictions, of delinquents and criminals among pupils and
5
6
212
See Savatie Batavoi, ntre Freud i Hristos, Ed. Nemira, Bucureti, 2001, p. 15.
213
215
Ibidem, p. 26.
216
217
words of the Bible. And it is even stranger that, more often than not,
we, the Romanians, are able to deny our own being to reach certain
temporary goals.
The Romanian Orthodox Church has supported Romanias
joining of the European Union, yet it needs to permanently militate for
the maintaining of our forefathers spiritual values and faith, without
which we would lose our own identity because whatever we may
believe, The world is not ruled by Nero but by God 14.
Consequently, the Religion class doubtlessly needs to be part
of the national curriculum because it is only there that we learn to be
more honest, more correct, closer to Christ. Without Christ, we get to
fall, we get to live an insignificant, sad, useless life, a senseless
tribulation towards a senseless end of our life this is the most
important lesson provided by the Religion class: the presentation of
the real, miserable state of man in this world, a state of downfall and
confusion, of disintegration, without the sure guidance provided by
Christ, but also of the possibility to face the tests of life with dignity
and serenity, a state that no other discipline can present better or to
which no other discipline can offer viable alternatives; it is a
profound lesson of life, the most profound and important lesson,
namely that of being a true man.
Henryk Sienkyewicz, Quo vadis, translation by Stan Velea, Ed. Leda, Bucureti,
2004, p. 59.
14
218
Introduction
The Catechetical School of Alexandria has proved to be one of
the first Christian educational settings, of a higher level. Its time in
history was lost somewhere in the mists of time, as well as its end, but
nevertheless, its existence remains deeply inscribed in our memory
because of the activity, during its time of glory, of Clement of
Alexandria and Origen and teachers who put all their labor in the
service of Christian theology and pedagogy. This area of study is the
result of several spheres of influence, which together constitute the
special ingredients that led to the birth and operation of a catechetical
219
See Eusebius of Caeserea, Writings, part. I, n PSB, vol. 13, The Publishing House
of the IBMBOR, trad. de T. Bodogae, Bucharest, 1987, p. 82.
2
Ibidem, nota 84.
220
221
222
223
224
225
226
227
beyond helping the child to form and justify his own choices and form an
autonomous concept of the world and the existence, the focus is not on an
infusion of spirituality in school, the intelligence of faith (Andr
Fencing ) but on a consolidation of the values of modernity and post
modernity. However flexible the position of authority in education and
pedagogy today might be, which directs but does not constrain (and,
ironically, divine pedagogy in the thought of Origen) it gives less account
to the wide range of socio-cultural, political and educational options in
moral and religious education. Thus, the Recommendation Religion and
Democracy the Parliamentary Assembly of the Council of Europe (1396
No. 1999) focuses on teaching religion as a set of values towards which
young people should develop critical faculties in the learning of ethics
and democratic citizenship. A critical reading of religious fact is
supposed to knowingly accept or reject religious values, but can also
cause a drain of meaning or an upside down certification of the issue of
the divine. The Recommendation Religion and Democracy indicates the
problematic status of the subjectreligion in public education whereas
the educative moral of our time refers to the human rights and
childrens rights. Things can be seen from another perspective. One of
the keys to the revival of religious education as instructional paradigm
may be to ensure visibility of the experiential dimension (concerning the
questioning of religious experience or lack thereof to the subject of youth
education) andthe consequential size (the consequences of faith and
religious practices on the various areas of the life of individuals). Another
way is the emphasis on the ethical dimension as in the case of education
in Germany, where topical discussions are ubiquitous. Since the
closeness to religion allows individuals to identify themselves and
question, outside democracy, the limitations and assumptions in the light
of its constituent spiritual principle; thereby helping it not to indulge in a
comfortable sufficiency.
Much more should be done about functional teaching principles
of teaching and learning. The activities of both paradigms would benefit,
especially from Christian education. If people wish both to be moral and
be saved, then they need to be prepared to receive revelation.
Salvation - says Mircea Vulcnescu in a conference is not an insidious
process, not something that comes to us without taking into account; but
a strong work ... It's always welcome, a spiritual activation of the
educated subject, deepening a self-reliance and self-assessment. A
genuine religious education is active when shaking opinions, mindsets,
attitudes and character transformations occur. Priest Professor Dumitru
Clugr believes that frequent examination of the conscience is an
essential means of achieving moral life.
228
Conclusions
The Catechetical School of Alexandria is an educational
framework, which addresses all those who want to discover and
deepen the true teaching. Thus, many of those who have crossed the
threshold of this school are souls who have long sought a teaching that
reveal the way into the mysteries of this world. Women and men,
Christians or pagans, rich or poor, all in one place, browse the first
training session which included deepening sciences of this world, and
then promote a second level, which mainly study the philosophy and
the Scriptures. The relationship between the teacher and his students
was a special one, seen from the perspective of similarity relationship
between the Savior, the Master of all, and church members. That is, do
not turn the catechetical school teacher from the department as a
know-it-all, but rather as a learner in relation to his teacher and as a
guiding towards salvation, when they relate to those who have been
entrusted to the ones to be trained. The Christian teacher appreciates
and encourages the good results of his learners, and rebukes, or scolds,
when a student shunned the right path. Therefore, this relationship was
much more complex and more uplifting than that existing between
pagan teachers and their disciples, a relationship that is based on a
bossy attitude and vanity, and considers the instructor the best par
excellence, but also claimed that his teaching is true. The objectives of
the Christian education were defined as possible. They ranged
between the boundaries of this world, pertaining to the way of
Christian life and life thereafter, salvation of the soul which is the very
purpose of this training. These objectives include: developing
intellectual capacities, acquiring Christian teaching, changing human
nature, knowing the Creator of all things visible and invisible, worldly
and divine contemplation, acquiring Christian virtues, the acquisition
22
229
230
We cite from ***The Holy Bible, revised standard version, an Ecumenical edition,
London, 1973.
231
232
melody to the lord with all your heart (Ephesians 5, 19), or Let the
word of Christ dwell in you richly, teach and admonish one another in
all wisdom, and sing psalms and hymns and spiritual songs with
thankfulness in your hearts to God (Colossians 3, 16). Saint Paul
uses the writen word as a replacement for direct talking 4. This is the
sense in which songs are in doctrinal concordance with the true
teaching and they preach testamental knowledge. Since in the time of
the Old Testament, the songs teached the sons of Israel: Now
therefore write this song, and teach it to the people of Israel; put it in
their mouths, that this song may be a witness for me against the
people of Israel (Deuteronomy 31, 19). Spoken teaching becomes
singing, and obtaining such a quality to be teached (Ephesians 5, 19);
and the words get firmness. The mesage transmitted through such
words is better recepted, if clothes in musically sound. These prerequisites were arguments for usage of music as a source in duty for
teaching and persuation. The gentiles were convinced only by words
and acts, and finally by the power of the Holy Ghost. In that manner
the Gospel was preached as the power of God for salvation to every
one who has faith (Romans 1, 16). The Church is instructed to use
singing, to address itself in psalms, hymns and spiritual songs
(Ephesians 5, 19).
The Church fixed a standard for singing, which is rigid
enough, unalterable and limited, for the praise to be safe against any
external influence. That is why songs were made in respect for all
traditions, and they are based on new principles, a total new life style,
including music 5.
The essence of teaching is mentioned in 1 Corinthians 14, 19:
...nevertheless, in church I would rather speak five words with my
mind, in order to instruct others, then ten thousand words in a
tongue. More over, teaching is the purpose of singing: What then,
brethren? When you come together, each one has a hymn, a lesson, a
revelation, a tongue, or an interpretation. Let all things be done for
edification (14, 26). Those who listen the singing and understand the
words could be instructed.
The book of Revelation 14, 3 mentions the singing in a vision
of Saint John: No one could learn that song except the hundred and
Arthur Darby Nock, Sfntul Apostol Pavel, transl. by Ctlina Gaidu, Ed. Herald,
Bucureti, 2011, p. 10.
5
Joseph N. Ashton, Music in Worship: The Use of Music in Church Service, 2nd
edition, Pilgrim Press, Boston, 1943, p. 113.
4
233
forty-four thousand who had been redeemed from the earth. The
language that Saint John uses is the apocaliptical expression of the
Old Testament - as pricipal source of the Revelation.
Saint James mentions the singing of psalms in his Epistle: Is
any one among you suffering? Let him pray. Is any cheerful? Let him
sing praise (James 5, 13).
About the New Testament evidences it could at least be said
that it creates the impression of a positive attitude toward liturgical
song. These passages suggest that it was primarily in this context that
the New Testament enthusiasm for sacred song continued to be
fostered.
But, most concludent mentions are offered by Holy Fathers of
the Church.
Saint Justin the Martyr (100-165) in his Apology, I, 13, wrote:
We have been instructed that only the following worship is worthy of
him, not the consumption by fire of those things created by him for our
nourishment but the use of them by ourselves and by those in need,
while in gratitude to him we offer solemn prayers and hymns for his
creation and for all things leading to good health 6. Saint Justin
remarked that after Plato, philosophy is the most important of all the
arts. Most expressive greek term for the idea of art is mousikh,
which shows the work of Muses that inspire the art works, but it
describes mostly that philosophy is the greatest, in the special
meaning received by mousikh since the time of greek classicism: the
idea of music. So, philosophy is the highest music created and tuned
by human mind. Only by tunes and harmonies of that philosophycal
music the sober-minded of Plato could raise up to the highest circle of
heavenly spheres, where they were capable of divine saga of sublime
ideas and where they were delighted with the ineffable spherycal,
universal, cosmical music 7. The Christian view is that one could not
philozophize or get the sublime living over sensitive, without knowing
the most beautiful of all the arts - singing -, for the rhythm and
harmony orchestrate the constitutive elements of human n spiritual
living. In other work, Dialogue with Trypho, Saint Justin declared:
And the rest of the psalm reveals that he hymned God while with
Sf. Iustin Martirul i Filozoful, Apologia nti, n Apologei de limb greac, n
col. PSB, vol. 2, trad. i note de Olimp N. Cciul, Ed. IBMBOR, Bucureti, 1980,
pp. 25-26.
7
Ioan G. Coman, Probleme de filisofie i literatur patristic, Ed. IBMBOR,
Bucureti, 1995, p. 27.
6
234
them, which in fact is set forth in the memoirs of the Apostle. Here are
the words: I will declare thy name to my brethren; in the midst of the
church will I hymn thee 8. An interesting text appears at PseudoJustin, Hortatory Address to the Greeks 8: For neither by nature nor
by human understanding is it possible for men to know things so great
and divine, but by the gift descending from above at that time upon
those holy men, to whom there was no need of verbal artifice nor of
saying anything in a contentious or quarrelsome way, but to present
themselves pure to the working of the divine Spirit, so that the Divinity
itself, coming down from heaven like a plectrum and using those just
men as an instrument like the cithara or lyre, might reveal to us the
knowledge of divine and heavenly things. Therefore, as if from one
mouth and one tongue, in conformity and harmony with one another,
they have taught us about God, about the creation of the world, about
the fashioning of man... 9
Tatian (fl. c. 160) spoke about teaching in Discourse to the
Greeks 1, that the Greeks deceitfully took credit for the musical
inventions of earlier peoples, whether barbarians or Jews, would
become a commonplace of patristic literature: Cease, then, to call
these imitations your discoveries. For Orpheus taught you to compose
and sing poetry, and also to participate in the mysteries. The Tuscans
taught you to sculpt, the chronicles of the Egyptians taught you to
write history; you acquired the art of aulos playing from Marsyas and
Olympus, while these same two rustic Phrygians contrived the
harmony of the syrinx... 10 In another part of his writing, Tatian
showed the first hint of the patristic polemic against pagan musical
immorality: And this Sappho is a lewd, lovesick female who sings to
her own licentiousness, whereas all our women are chaste, and the
maidens at their distaffs sing of godly things more earnestly than that
girl of yours 11.
The Odes of Solomon descovered images involving teaching
by songs of truth: Teach me the songs of thy truth, /that I may yield
Sf. Iustin Martirul i Filozoful, Dialogul cu iudeul Trifon, II, n Apologei de limb
greac, n col. PSB, vol. 2, trad. i note de Olimp N. Cciul, Ed. IBMBOR,
Bucureti, 1980, p. 217.
9
Idem, Cohortatio ad Graecos, VIII, n PG, t. VI, Paris, 1857, col. 256-257.
10
Tatiani Assyrii, Oratio adversus Graecos, 1, n PG, t.VI, Paris, 1857, col. 804-805.
11
Ibidem, col. 873.
8
235
fruits in thee;/ And open the cithara of the Holy Spirit to me,/ that with
every note I may praise thee, O Lord 12.
Clement of Alexandria (150-215) had a note in his
Protrepticus I, 5, I, in which the New Song presides over cosmic
music and teaches the knowledge by which all world to become a
symphony: It ordered the universe concordantly and tuned the
discord of the elements in an harmonious arrangement, so that the
entire cosmos might become through its agency a consonance. It let
loose the rolling sea, yet checked it from advancing upon the earth. It
stabilized the receding earth and established it as boundary to the sea.
And indeed it even softened the raging fire with air as if tempering the
Dorian harmony with the Lydian 13. In Stromata V, IV, 19, Clement
argues for allegorical interpretation: the unspiritual fail to understand
just as the unmusical fail to perceive musically: He who is still blind
and deaf, lacking in understanding, and not perceiving with the
fearless and keen vision of the soul, which the Savior alone grants,
like the uninitiated at the mysteries or the unmusical in choral
dancing, neither pure nor worthy of the pure truth, discordant,
disordered and material he must remain standing outside the sacred
chorus 14. Further, Clement remarked that David was the example of
music, singing and prophesying at the same time, and harmoniously
hymning God 15.
For Origen (185-265) knowing of profane philosophy was the
base of Christian philosophy. Music was the preparing science for
contemplation and it must be studyed as well. It is mentioned that the
greatest figures of Christianity followed the courses of greatest
profane schools, getting the science and secrets of highest aspirations:
I would wish that you take from Greek philosophy that which has the
capacity, as it were, to become encyclical and propaedeutic studies
for Christianity, and whatever of geometry and astronomy might be
useful in the interpretation of the Holy Scriptures, so that just as the
children of the philosophers speak of geometry and music, grammar,
rhetoric and astronomy as being ancillary to philosophy, we too may
12
236
237
known and signify the thoughts of the soul through the words we
express, so too the Lord wished the melody of the words to be a sign of
the spiritual harmony of the soul, and ordained that the canticles be
sung with melody and the psalms read with song 19.
As it could be observed in the writings of Pachomius (290346), every one in the monastery had to know reading and to retain
some teachings from the Scriptures, and the easy way to obtain this
was by singing those teachings: And there shall be absolutely no one
in the monastery who does not learn to read and retain something
from the Scriptures, at least the New Testament and the Psalter. No
one shall find pretexts for himself which prevent him from going to the
synaxis, the psalmody and the prayer. One shall not neglect the times
for prayer and psalmody, whether on a boat, in a monastery, in the
field, on a journey, or engaged in whatever duty 20.
Evagrius Ponticus (346-399) said about the benefits of singing:
Pray with moderation and calm, and chant psalms with
understanding and proper measure, and you will be raised on high
like a young eagle. Psalmody lays the passions to rest and causes the
stirrings of the body to be stilled; prayer prepares the mind to perform
its proper activity 21. He continues with other important observations:
Reading, keeping vigil and prayer focus the wondering mind.
Hunger, toil and solitude quell inflamed desire. Psalmody, patience
and pity arrest seething anger. And these are to be practised at the
appropriate time and in good measure, for what is excessive and illtimed is not lasting, and what does not last is harmful rather than
beneficial 22.
Also Saint Basil (330-379) says: What did the Holy Spirit do
when he saw that the human race not led easily to virtue, and that due
to our penchant for pleasure we gave little heed to an upright life? He
mixed sweetness of melody with doctrine so that inadvertently we
would absorb the benefit of the words through gentleness and ease of
hearing, just as clever physicians frequently smear the cup with honey
when giving the fastidious some rather bitter medicine to drink. Thus
19
238
Sf. Vasile cel Mare, Omilia la Psalmul I, n Scrieri, Partea nti, n col. PSB, vol.
17, trad., note i indici de D. Fecioru, Ed. IBMBOR, Bucureti, 1986, pp. 183-185.
24
Sancti Gregorii Theologi, Oratio XL, In sanctum baptisma, 46, n PG, t. XXXVI
(Tomus Secundus), Paris, 1888, col. 425.
25
Sancti Joanni Chrysostomi, Expositio in Psalmos, VII, 15, n PG, t. LV (Tomus
Quintus), Paris, 1862, col. 156.
239
241
242
therefore before God, and the Lord Jesus Christ, who shall judge the
quick and the dead at his appearing and his kingdom; Preach the word;
be instant in season, out of season; reprove, rebuke, exhort with all
long suffering and doctrine. (II Timothy 4:1-2)
2. The preaching of the teachings by deeds. The one who
preaches the Gospel must spend his life according to what he
preaches, turning himself into a living example for the others, so that
one can feed the flock of God which is among you (I Peter 5:3) 6.
In this respect and according to the article 49 from The status
for the organization and functioning of the Romanian Orthodox
Church, it is required that all the members of clergy are obliged to
preach the word of God to His flock 7.This way, it is synthesized the
entire canonical legislation which explicitly provides the fact that
every single member of the clergy is indicated to preach and interpret
Christs teachings. From the Churchs tradition, one can observe that
the process of catechesis inside church has not been the exclusive
privilege of the clergy, as many laities have also participated and,
under the approbation and careful guidance of the bishops of Christs
Church, have accomplished their mission.
The priests duty of preaching Gods word is referred by the
Orthodox Churchs canons. Whereas the canons are rules given by the
Churchs ecumenical synods and its particular ones, they are obliged
to stabilise the way how the Church is organised and conducted, so
that it can accomplish its given mission. The Churchs parents and
teachers provided some canons, which regulate the nature and
functions of the Christian preacher and command the bishop and the
priest to preach the divine word. The most important canons are: the
19th from Laodicea, the 58th apostolic one and the 19th and 64th from
the Trullo synod, also known as the Quinisext Council, held at
Constantinople in 691 8.
According to the 19th Canon of Laodicea after the bishops
preaching, the first thing to do is to perform the prayer of
catechumens. The 58th canon states that the bishop or the presbyter,
not taking care of the clergy or the people and not teaching them the
right faith, should be excommunicated; if the carelessness and the
Gh. Burc, Rnduieli canonice privitoare la propovaduirea cuvntului lui
Dumnezeu, n rev. MMS, nr. 3-4/1974.
7
Statutul pentru Organizarea si Funcionarea Bisericii Ortodoxe Romane, Ed.
IBMBOR, Bucureti, 2008, p. 39.
8
Ioan N. Floca, Canoanele Bisericii Ortodoxe, Sibiu, 1992.
6
243
244
245
Now, some might wonder if the layman has too the right and
duty to preach Gods word. In the Holy Bible is stated that, under
certain circumstances, the duty of preaching could also belong to any
believer. In this regard, our Lord Jesus Christ affirmed: Whosoever
therefore shall confess Me before men, him will I confess also before
My Father who is in Heaven. But whosoever shall deny Me before
men, him will I also deny before My Father who is in Heaven.
(Matthew 10:32, 10:33). Reprising this idea, the Apostle Paul said:
that 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. (Romans,
10:9; 10:10).
In addition to this general reference of our Lords and Saint
Pauls, there is also a special command addressed to the bishops and
priests who are called and sent to preach, as how shall they preach
unless they are sent? (Romans, 10:15). Based on our Saviors
command and on Saint Pauls affirmation and determined by the
heresies which were showing up in the Church because of some
unwell prepared teachers, the Holy Parents had decided through the
64rd Canon from Trullo that no layman is allowed to preach in the
Church: IT does not befit a layman to dispute or teach publicly, thus
claiming for himself authority to teach, but he should yield to the
order appointed by the Lord, and to open his ears to those who have
received the grace to teach, and be taught by them divine things; for
in one Church God has made "different members," according to the
word of the Apostle: and Gregory the Theologian, wisely interpreting
this passage, commends the order in vogue with them saying:(1) "This
order brethren we revere, this we guard. Let this one be the ear; that
one the tongue, the hand or any other member. Let this one teach, but
let that one learn." And a little further on: "Learning in docility and
abounding in cheerfulness, and ministering with alacrity, we shall not
all be the tongue which is the more active member, not all of us
Apostles, not all prophets, nor shall we all interpret." And again:
"Why dost thou make thyself a shepherd when thou art a sheep? Why
become the head when thou art a foot? Why dost thou try to be a
commander when thou art enrolled in the number of the soldiers?"
And elsewhere: "Wisdom orders, Be not swift in words; nor compare
thyself with the rich, being poor; nor seek to be wiser than the wise."
246
247
248
This was also the Trullo Synods opinion, which considered that the
invested laymen do not receive the gift of preaching.
In the 64th canon of the Trullo Synod, it is not established to
whom belongs the gift of preaching. Probably, this issue was
beyond the scope of the Holy Parents gathered at the Synod, but
undoubtedly, they were taking into account that this duty belonged to
the bishops as the Churchs Primates. It is properly that the Churchs
Primates is said in the 19th canon of the same Synod must teach
every single day and especially on Sundays, the entire clergy and all
people about the right faith [].
For the times when the Trullo Synod happened, Primates were
only the bishops and certainly, not the presbyters, nor parish leaders,
as it is nowadays. The Primates preaching excluded to some extent
the possibility of preaching of other clergy members about whose
attributions regarding teaching are not mentioned by the Synod. Both
the clergy and the laymen should learn from the bishop. If the
presbyters had sometimes the possibility to preach in Church, in front
of Gods flock, fact which should have been known by the Parents
present at the Trullo Synod, this wouldnt have diminished the
significance and position of the Synods principles regarding the
bishops doctrinal privilege 17. Presbyters were preaching in Churches
only with the bishops approbation, fact which did not always please
the people, as Augustines attitude suggests.
Is a result of the Trullo Synods decision, in Byzantium, the
teaching became a duty reserved exclusively to bishops. According to
Theodore Balsamon, the clergymen, even though they had a higher
position, did not have the right to teach in churches, if they were not
called and asked by a bishop. Some might wonder wrote Balsamon,
if this 64th canon of the Trullo Synod forbids laymen from teaching
others in front of the people or from discussing about religious issues,
then this also applies to monks, clergymen or does it not? Since the
right of teaching belongs only to bishops and to those who are asked
to do it, whoever breaks this canonic command, will be punished.
Thus, many monks and clergymen who have studied the word from the
249
18
250
21
Paul Evdokimov, Ortodoxia, trad. de Irineu Popa, Ed. IBMBOR, Bucuresti, 1996,
p. 307.
251
legislation,
Introduction
Ceux qui contestent la prsence de l'enseignement religieux
dans les coles de Roumanie, font souvent appelle la situation de
l'Europe, en affirmant que la direction vers laquelle se dirige l'Union
Europenne, sur ce sujet, envisage notamment une sparation totale
entre l'Eglise et l'Etat. C'est pourquoi, soutiennent-ils, l'enseignement
de la discipline Religion dans les coles roumaines devrait rester une
affaire interne et personnelle de l'Eglise.
252
253
Ibidem, p. 231.
Discussion par lAssemble le 4 octobre 2005 (27e sance) (voir Doc. 10673,
rapport de la commission de la culture, de la science et de lducation, rapporteur:
M. Schneider).Texte adopt par lAssemble le 4 octobre 2005 (27e
sance).http://assembly.coe.int/mainf.
254
Discussion par lAssemble le 29 juin 2007 (27e sance) (voir Doc. 11298, rapport
de la commission de la culture, de la science et de lducation, rapporteur:
M. de Puig). Texte adopt par lAssemble le 29 juin 2007 (27e sance),
http://assembly.coe.int/Mainf.
256
http://assembly.coe.int/Mainf.asp?link=/Documents/AdoptedText/ta99/FREC1396.
htm Religion et dmocratie, Extrait de la Gazette officielle du Conseil de lEurope
janvier 1999.
257
Discussion par lAssemble le 28 juin 2006 (19e sance) (voir Doc. 10970, rapport
de la commission de la culture, de la science et de lducation, rapporteur: Mme
Hurskainen). Texte adopt par lAssemble le 28 juin 2006 (19e sance).
258
259
263
12
13
http://www.eurel.info/spip.php?article2187&lang=fr.
art. 3 de la Recommandation de 2005.
264
265
266
268
269
the allegory refers to a more elaborate story where all the details, or
most of them, have their counterpart in its application 8.
The line between parable and allegory is not rigid, both forms
can be found in the Gospels. But there is a difference fundametal
other than the amount of detail visible. While developed allegory is
essentially illustrative, so that almost can be said that the details of the
story were derived from the its application, many of the Saviour's
parables are simple illustrations of some general principles; more
quickly, they contain messages that can not be transmitted in no any
other way 9.
Through examples taken from everyday life, the Savior helps
people understand things that would have been difficult to assimilate
otherwise. The parables are part of Holy Scripture, the Word of God
itself. Generally, a parable reflects the truth, but is not the truth itself.
Sometimes a parable is a real case that illustrate important aspects of
the truth. The context of Parable - where, when and to whom Jesus
told the parable - is the key to its interpretation. Thus, understanding
the habits and mentalities of Oriental teachings will help us in
understanding the parable. Parable details are important when
clarifying a certain truth, but the trying to harmonize all the details is
often doomed to failure and damaging to the reader.
The parable presents to our attention, the own moral reality,
with reward and punishment that they deserve, in the form analogical
and symbolic of an concrete and correct image which does not
indicate personal to us, thus leaving us the freedom to express or not,
attitudes, views and appropriate reaction to our willingness by moral
perfection. Thus the parable is a kind of mirror in which man wants,
can be seen, symbolized by something that is close by, in other words,
a parable helps you to see yourself through the eyes of your neighbor.
Each parable spoken by Christ has its talc and its purpose, to help
people understand God's great love for humanity and human debt to
Him for salvation 10.
According to the view of Andrew Pleu the parable is a
narrative that substitutes an argument. Always says more than says,
and often more than seems to say 11. Beyond the lack of an
***Dicionar biblic, vol. II. Ed. Cartea Cretin, Oradea, 1995, p. 1034.
Ibidem, pp. 1034-1035.
10
Ene Branite, Ecaterina Branite, op. cit., p. 342.
11
Andrei Pleu, Parabolele lui Iisus. Adevrul ca poveste, Ed. Humanitas,
Bucureti, 2012, p. 13.
8
9
270
Cf. Paul W.J. Fiebig, Altjdische Gleichnisse, J.C.B. Mohr (Paul Siebeck),
Tbingen, 1904, p. 96, (However any eventual orthodox argumentation of this idea
based on the arguments of Pleu is doomed to failure because he is not and does not
even recognize that it would be a believer frequently); apud Andrei Pleu,
Parabolele lui Iisus..., p. 7
13
Ibidem, p. 25, nota 1.
271
certain sacraments (cf. Mark 13: 3; Matthew 17: 1). But the distinction
of the two groups remains a priority and has its motivation in
condemning people already guilty because he had hardhearted.
This response contradicts the common use of the parabola. If
the rabbis generally used parable to facilitate understanding of a
message, the Savior often uses exactly in reverse, to show those who
assume they already know something, in fact, the Savior shows that
something is not understood at all well. Anyway, the parables of Old
Testament are differ from those of New Testament and the parables
rabbis - although are like of the Saviour - are current only in 70 d. AD.
This leads some scholars to recognize the primacy of Christ. 14
Septuagint translators used the word "parable" to play back the
corresponding term Jewish maal, pl. mealim, widely used in the Old
Testament and Semitic world generally, 15 and the question addressed
by disciples to Savior: "Why are you talking to us in parables?"
(Matthew 13: 10), seems unexpected in Jewish environment, in which
the rabbis frequently resorted to it, and seems more suited to a nonJewish environment and unfamiliar with this process.
Even more surprising is the answer Savior: "Unto you it is
given to know the mysteries of the kingdom of God; but to others in
parables, that seeing they may not see, and hearing they might not
understand" (Luke 8: 10). For this people's heart was hardened, and
their ears hardly hear and their eyes they have closed, lest the eyes to
see and ears to hear and hearts to understand and recover and I
would heal them. (Acts 28: 27). But blessed are your eyes for they see
and your ears, for they hear." (Matthew 13: 15-16).
Sometimes Savior notes that the disciples are just as
unreceptive as some of the people: "So you also equally foolish?"
(Mark 7: 18) while the "outsiders" sometimes very well know what it
is about in the parable. (Mark 12: 1-9 and 12). But then the question
arises: can be tolerable the opacity of disciples but guilty the opacity
of Crowd? 16
May be an added text, as sustain some scientists ? 17 But if we
accept the authenticity of the Holy Gospel according to Luke we will
understand the Savior choice for speaking in parables on the ground
14
J. Breech, Jesus and Postmodernism, Fortress Press, Minneapolis, 1989, pp. 24-25.
Maxime Hermaniuk C.SS.R., La Parabole vanglique. Enqute exgtique et
critique, Biblioteca Alfonsiana, Louvain, Descle de Brouwer, Paris, 1947, pp. 62-189.
16
Andrei Pleu, Parabolele lui Iisus..., p. 39.
17
Maxime Hermaniuk C.SS.R., La Parabole vanglique, pp. 11-13.
15
272
that he doesn't has scattered his gifts both caution: (Do not give the
holy to dogs, neither cast your pearls before swine, lest they trample
them under their feet and, turning they rend you. Matt. 7-6) as well
from love (in gift ye have taken, also freely give. Matt. 10-8) and He
do not offers the treasure by kingdom of heaven to those who have no
desire to receive the gift duly because: "Ask and you do not receive,
because ye ask amiss, that you may spend it in pleasure.
Preadesfrnailor! Do you not know that friendship with the world is
enmity with God? Who then will you be friend of the world makes
himself an enemy of God." (James 4: 3-4). And the separation
between the initiated and uninitiated seemed rather a distinction
between listeners available and the unavailable ones 18. We understand
that generosity is not always regarded as a generous, because the
exclusion the inadequate ones to the extent that is right, that is only
apparent an hardness and the Savior offer though is for all, is not for
everyone, because the actual difference in the initiated and uninitiated
it makes even by people through their freedom. 19
This apparent "discrimination", to speaking in parables seems
to contradict the Christian mission, compassion and Savior interest to
release, heal, to support and helps crowd. But especially seems to
contradict constant training activity crowd. And I say "seems" because
in reality Saviour addresses his words for maximum benefit but
always in accordance with the power of understanding the
interlocutors.
How else can we understand that "meek and lowly in heart"
(Matthew 2: 29), who "came not to judge the world" (John 12: 47) to
delimited ruthless among his listeners? If the purpose of the Saviour is
to obscure to the many topics such as: understanding, repentance,
forgiveness, why more speaks with crowd if he do it in this manner?
Our Lord Jesus Christ is not a formalist Pharisee who work only in
letter of the Law.
To find a possible explanation of such a bias was told that
speaking in parables is a first form of judgment. In fact, a warning of
judgment, because he loves everyone, but can not move to forgiveness
without repentance of the sinner evidence that will be effective. And
speaking in parables although still difficult, forgiveness is not deleted
because who pass to cryptic expression of the parable, however, is
18
19
273
Ibidem, p. 41.
274
275
in riddle; but then face to face. Now I know in part; then I shall know
fully (I Corinthians 13: 12)" where the term "riddle" translate word
"problem = enigma, riddle, question", word very near the end of the
riddle, used by Paul in I Corinthians 13: 12 and translated as
"riddle" 22. And it is possible that the Saviour spoke in parables to
making pogormnt because: "The natural man receiveth not the
things of the Spirit of God, for they are foolishness to him and he can
not understand them." (I Corinthians 2: 14), and actually he use the
parable to hide the roughness and thus protect man from a possible
rejection of the message. (See I Corinthians 3: 2). It is certain,
however, that until to the second coming of the Savior the parable
teaching remains the most appropriate method for a heterogeneous
audience, because the children and adults coexist, the good and the
bad, wise and crazies, pure and contaminants 23.
Looking at the above, we ask whether there is a hidden
message in parables and has been hidden on purpose, for what purpose
this has been done, or can be found by interpreting the parables of
Christ and have at least three attitudes, and so far we expressed only
traditional orthodox position. There are also Gnostic interpretation and
interpretation antialegoric, and we will use them just to emphasize
the truth of the Holy Gospels.
The Gnosticism (, - gnosis = knowledge) 24 defines
today the syncretistic doctrine, composed of elements of the mystery
religions popular in India, Babylonia and Persia, Greek philosophy
and the myths associated with Christian ideas taken from the Gospel
of John ." 25
The word "gnosis" it was applied in the apostolic era to the
authentic teaching of the Church (Romans 15: 14): "And, my brethren,
I myself am convinced about you, that you also are full of goodness,
filled with all knowledge and you can to admonish you one another"
and various falsification of this teaching (as in I Timothy 6: 20: "O
Timothy, guards the treasure that has been entrusted to you, go away
from the useless words and worldly words and by the oppositions of
liar science), but in Gnosticism, is essential emphasis on dualism and
Biblia sau Sfnta Scriptur. The anniversary edition of the Holy Synod, translated
from the Septuagint version, written and annotated by Bartolomeu Valeriu Anania,
Ed. IBMBOR, Bucureti, 2001, p. 669.
23
Andrei Pleu, op. cit., p. 54
24
Ene Branite, Prof. Ecaterina Branite, op. cit., p. 179.
25
Ion Bria, Dicionar de Teologie Ortodox, Ed. IBMBOR, Bucureti, 1994, p. 185.
22
276
277
human body, despite the fact that the Bible supports this", is claimed
by Gnostics 31. John the Baptist was the Messiah. And salvation is an
act of revealed knowledge 32, necessary for return in the harmony of
pleroma, but as there is an existential inequality between people, only
the spiritual ones, or Gnostics - not the body ones, nor the mentally
ones - may possess this knowledge and can be saved 33, Unless, of
course, they received an illumination of a secret knowledge (gnosis)
before they can become aware of their own spiritual condition. In
most Gnostic systems described by the Church Fathers a such lighting
is the work of a divine savior who descends from the spiritual world
in disguise and often identified with Jesus of the Christians by the
Gnostics 34. Around this alleged secret knowledge of the Gnostics is
addressed attention that we attach by our article.
Although there is a formal resemblance between Gnosticism
and Orthodoxy, there are many fundamental differences. The only
similarity between the two doctrines is to decode a hidden message
very useful in salvation. The fundamental difference is found in all
other aspects.
According to Gnostic the salvation is not achieved by the death
of Christ, but by gnosis, asceticism, magical formulas and practices.
And Holy Sacraments using matter (bread, wine, etc.) does not help to
salvation. Moral Gnostics were an extreme asceticism (because matter
must be destroyed, as the cause of the evil) or a total libertinism (with
the same purpose to destroying matter); are not necessary for salvation
the good deeds, but only gnosis and there is no resurrection, no
judgment, no heaven, no hell, for the world will be destroyed by fire.
The Holy Scripture must be interpreted or allegorical or removed 35.
However the gnostics had their considered sacred books by them, who
tell the truth only to the initiated 36.
Given even this information, we can see that Christian
teaching about hidden messages in parables, is not the same
Earle E. Cairns, Cretinismul de-a lungul secolelor, Ed. Cartea Cretin, Oradea,
1997, p. 93.
32
Gnostics claimed to know the truth of religious and opportunity to be saved only
through reason, and therefore tried to give an expression of dogmas and practices of
Christian philosophy, ie to explain rationally. See, Ene Branite, Ecaterina Branite,
op. cit., p. 179.
33
Ion Bria, op. cit., p. 185.
34
***Dicionar biblic, vol. II, p. 512.
35
Ene Branite, Ecaterina Branite, op. cit., pp. 179-180.
36
Ibidem, p. 180.
31
278
In His parables, Jesus tie divine truth of things and ordinary happenings, as they
are found in the life of the shepherds, builders, farmers, travelers and householders.
Familiar things were associated with beautiful truths about God's loving care for us,
the respect and gratitude that is owed and the care that we should have for one
another. In this way, the truths of divine wisdom and practical lessons became
compelling and deeply impressed. Ellen G. Withe, Parabolele Domnului Hristos,
trad. de Valentin Rusu, Casa de Editur Via i Sntate, Ed. a 6-a, Bucureti, 2009,
Prefa, p. 5.
38
It is generally accepted that the images leave a deeper impression than the
abstractions, J. Jeremias, Parabolele lui Isus, Bucureti, Anastasia, 2000, p. 9.
39
***Dicionar biblic, vol. II, pp. 1034-1035.
279
280
281
53
In this respect, Dahl argues that the Gospels have sufficient evidence that
intermediate forms exist between parable and allegory. (Ibidem, pp. 136-137).
54
George Eldon Ladd, Prezena viitorului, Oradea, Cartea Cretin, 1997, p. 198.
282
55
56
283
In addition, the essential mentality of the West was formed after the
principles taught and lived by Christ. Values as forgiveness, charity,
love for strangers, resurrection, eternity, are evidently and
fundamentally Christian, the other religions having only residually
teachings of the primary religion and revelation.
The social western system, the equality of chances, the rule of
law, the legislation, the medical system, the pension structure, the
children`s education, the notion of carier, all these are inflorescences
of Christian theology applied in the social sphere and then extended at
an universal level.
The first orphanages of the world were created around
Christian monasteries and churches. A cruel world, who threw its weak
babies from the cliffs of ignorance (like in Sparta, but also in the
majority of antique civilisations) experienced a better world, that is the
anticipation of the Kingdom of God, where the physical or intellectual
power is not important, but the goodness of the heart and the source of
light brought by humanity.
The antique schools, being elitist and conservative were
reserved only to the initiated or very wealthy gave place to church
schools, were people could learn the Christian education.
The catechumenate is the seed and source of the European
educational system, and the professors, at the beginning were church
cantors. The idea that the Illuminism brought the school to the masses
is one of the great lies of the history of humanity, the Church being the
ferment that developed the ideas and inventions and the Church
supported the logistics for the bright minds of the Middle Age that
brought a new vision of humanity.
The Renaissance as unique humanity was commanded and
supported by the Church, and in the European East, the Hesychasm
was the renaissance of the real Christianity of the living God, formerly
fossilised in unintelligible dogmatic formulas.
The idea that Illuminism proclaimed the generalisation of
education and the equality of all human beings is an idea extracted
from the Christian theology and the modern ideologies plagiarised
Christian teachings, extracted from the theology of immortality, and
exacerbated in the social field. Thereby, the communism extracted the
equality proclaimed by Christ the Crucified, dead for all and risen for
all, applying it in the social and political structures, raising the low and
mutilating the elites.
285
286
the saving dogmas are denied or asserted discretely, but without the
infusion of grace of the Liturgy.
The religious education is the only way for the post-modern
man, suffocated by technology and bionic in the interstices of his
being, can experience the reality of the world of beyond, present in
grace through Church in our life. The religious education can wake the
somnolent spirit of this age, anesthetised with pleasure, illusion and
power, and can say clearly to the world that the essential of the human
being is not the mechanic animality of the ego, but in the God made
Human, Jesus Christ, present in humanity until the ages of ages,
working in His Church, which is His Body. The Christian faith, freed
by temporal trends, is capable, as it was in the old ages, to wake the
interest of youth for the values of immortality, virginity, faithfulness,
pure love, self-giving, spirit of sacrifice, peace and resurrection.
An autonomous world, constructed on robotic bases, offering
debris of values, a dust bin of the reason cannot feed the hunger and
the strive of the immortal soul. A technical world, goggling at the
monitors, manipulated by needs, electrically stimulated with pleasure
and illusion cannot survive this age.
287
289
290
Ibidem, p. 23.
291
cultural identity 6. This could create a state of social tension, even one
conflictual, given the fact that today the Western countries, the ones
powerful economically developed, are facing with the phenomenon of
migration, generated by the finding an economic stability and social
comfort by the people from countries economic poorly developed. The
first meeting, that takes place between two people who belong to two
different religions, prefaces intercultural and interreligious opening of
one toward other, in the scope of a good social cohabitation.
Defusing of certain exclusivist tendencies displayed by some
followers of a religion is possible by interreligious and intercultural
dialogue 7. To be in dialogue means having the maturity of
cooperation, of understanding the other, but above of all means to be
tolerant in the horizon of religious pluralism, the reality of today`s
globalized society. An efficient dialogue between religions must
verify the authenticity of the experience of living each religion by the
participants in dialogue. 8 In fact, every religion should promote a
message that assert the opening to a social horizon of diversity, to
other, surpassing the exclusivism and fanaticism, which give rise to
social tensions and violence.
In conclusions, it is necessary today the fact that the education
must take into account the problem of religious otherness and provide
solutions in the perspective of a good social cohabitation. This
education should produce a maturity, namely a new culture of
dialogue, by which Orthodox Christian shall be reported with his
own religious identity to those who belong to other religions.
292
293
We could say that education means bringing out the individual from
his natural state and introducing him in a cultural state 1.
Education is one of the most noble and complex human
activity. It can be accomplished in view of an ideal of human
personality, attached to well-established cultural and historical
landmarks. Education is absolutely necessary for the individual, as he
possesses the desire, inclination and also the ability to pass on the
heritage of his wisdom and scholarship, to perpetuate spiritually
beyond the destined time and space. Through education, mankind lasts
and lives. From this perspective, an important culture must also have
an adequate education. Through education, culture builds the
components of its perpetuation. This happens only if we take into
consideration the two main objectives of education; the first one lies
in providing the child the knowledge which he shall certainly need:
this is tuition. The other objective is to prepare the child of today for
the man of tomorrow, and this is called education. 2 The acquisition
itself is not valuable, but the how, when and what is being updated at
the right time.
Therefore, classical Greeks expressed the essence of education
by the phrase kalokagathia which means acquiring both physical
beauty and goodness of soul. Socrates, one of the great representatives
of the Greek community, considers that in order to reach virtuosity,
man must firstly possess goodness, which is not outside of him, but
dwells inside. He invites us to a constant self-knowledge, as it is
considered the beginning of wisdom and should be the centre of all
preoccupations. 3 Plato another great representative is the first to
frame a theoretical system of education. According to him, education
has two main components: the intellectual part and the physical part.
The intellectual part of education is attained through science, art, craft,
but not all art is accepted, only that which shapes, consolidates and
creates harmony. Physical training is attained through gymnastics,
with the purpose to prevent diseases and strengthen the body.
Moreover, Platos idea of this type of gymnastics is that it firstly
addresses the soul and then the body. Plato also indicates another
294
295
Ibidem, p. 24.
C-tin Cucos, Religious Education, Polirom Publishing House, Iai, 1999, p. 48.
8
Ibidem, p. 51.
7
296
Ibidem, p. 52.
Ibidem, p. 53.
11
C-tin Cucos, Pedagogy, Polirom Publishing House, Iai, 1996, p. 26.
10
297
Ion Gh. Stanciu, A History of Universal and Romanian Pedagogy until 1900,
Didactic and Pedagogical Publishing House, Bucharest, 1977, p. 127.
13
Vasile Gordon, Fundamentals for the Catechesis Course, 3rd year, 2001, p. 83.
14
Ibidem, p. 83.
298
299
300
301
302
We shall use the word educator to define both the lay teacher,
designating a person who attends special pedagogy and psychology
courses as part of the Faculty of Orthodox Theology, where they also
insist on elements of child psychology and religious education, and
the priest teacher.
Both teachers must be awe-stricken, filled by the spirit of the
Master Pedagogue Jesus Christ, to be good-hearted and also able to
warm other peoples hearts and elevate them to Christ. 22 Both the
teacher and the priest have the duty to enkindle within their pupils
hearts that spark of religiousness, to create that religious educational
climate necessary for the lesson, to instruct and enlighten the childrens
souls, to shape moral and religious personalities. Because whoever
keeps and teaches them, he shall be called great in the kingdom of
heaven. (Matthew 5:19). The instructor, making use of his theological
and cultural knowledge, through his work, prayer and grace received
from heaven, through his purity of life must become a model worth
following for all those whom he preaches the gospel truth.
Generally, the religious activity carried out in school has
common points with other subjects in what concerns the teaching
principles it goes by, the methods and devices employed. It also
contains specific aspects, which the instructor observes based on a
well-stated plan and methods. Education is generally possible in all
periods of ones life. The same thing is valid for religious education,
too. Man can always be subject to a moulding process by means of
instruction and he can be led towards the good. For this reason, an
important aspect, with implications on the pupils later development
and also on the successful implementation of religious education in
schools is taking into account pupils age and individual traits.
22
303
ABBREVIATIONS: