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StTeol 2007.4 PDF
StTeol 2007.4 PDF
COLEGIUL DE REDACIE:
Preedinte: Preafericitul Printe DANIEL, Patriarhul Bisericii Ortodoxe Romne
Membri de onoare: Acad. pr. prof. dr. Mircea PCURARIU (SIBIU); Acad. pr. prof. dr. Dumitru
POPESCU (BUCURETI); Acad. prof. dr. Emilian POPESCU (IAI); PS dr. Hilarion ALFEYEV (VIENA);
Pr. prof. dr. John BEHR (CRESTWOOD NY); Pr. prof. dr. John MCGUCKIN (NEW YORK); Pr. prof. dr.
Eugen J. PENTIUC (BROOKLINE MA); Prof. dr. Tudor TEOTEOI (BUCURETI).
Membri: Pr. prof. dr. Viorel SAVA, decanul Facultii de Teologie Ortodox Dumitru
Stniloae din Iai; Pr. prof. dr. Dorin OANCEA, decanul Facultii de Teologie Ortodox
Andrei aguna din Sibiu; Pr. conf. dr. tefan RESCEANU, decanul Facultii de Teologie
Ortodox din Craiova; Pr. conf. dr. Ioan CHIRIL, decanul Facultii de Teologie Ortodox din
Cluj-Napoca.
Redactori corespondeni: Asist. drd. Ionu-Alexandru TUDORIE, Bucureti; Pr. conf. dr. Ion
VICOVAN, Iai; Lect. dr. Paul BRUSANOWSKI, Sibiu; Lect. dr. Mihai-Valentin VLADIMIRESCU,
Craiova; Lect. dr. Caius CUARU, Arad; Pr. conf. dr. Alexandru IONI, Constana; Pr. lect. dr.
tefan FLOREA, Trgovite; Pr. asist. drd. Grigore Dinu MO, Cluj-Napoca; Lect. drd. Jean
NICOLAE, Alba Iulia; Pr. lect. dr. Ion BICA, Piteti; Pr. lect. dr. Viorel POPA, Oradea; Pr. lect. dr.
Constantin JINGA, Timioara; Pr. lect. drd. Teofil STAN, Baia-Mare.
Colaboratori: naltpreasfiniii Mitropolii i Arhiepiscopi, Preasfiniii Episcopi, cadrele
didactice de la Facultile de Teologie Ortodox, candidaii la titlul de doctor n teologie,
masteranzii, studenii teologi.
Redactor ef: Prof. dr. Remus RUS
Redactori: Lect. dr. Adrian MARINESCU, Asist. dr. Alexandru MIHIL,
Asist. drd. Sebastian NAZRU
Secretar de redacie: Asist. drd. Ionu-Alexandru TUDORIE
Corectur: Asist. dr. Constantin GEORGESCU (filolog)
Traducere n lb. englez: Asist. Maria BNCIL (filolog)
Tehnoredactare: Asist. dr. Alexandru MIHIL
Administrator redacie: Drago VLDESCU
Editura Institutului Biblic i de Misiune al Bisericii Ortodoxe Romne
Director: Dr. Aurelian MARINESCU
Tipografia Institutului Biblic i de Misiune al Bisericii Ortodoxe Romne
Consilier patriarhal: Pr. Valer ULICAN
Coperta i viziunea grafic a revistei: Doina DUMITRESCU
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e-mail: studiiteologice@yahoo.com
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CURPINS
Prolog ....................................................................................................................... 7
Studii i articole tematice
Hilarion ALFEYEV
The Problems Facing Orthodox Theological Education in Russia ....... 17
Constantin COMAN
nvmntul teologic romnesc i provocrile momentului istoric
actual ............................................................................................................. 45
Daniel BENGA
Exigenele nvmntului teologic universitar contemporan .............. 67
Alexandru Gabriel GHERASIM
nvmntul organizat de cultele religioase din Romnia (ntre
aspiraiile cultelor, legislaia actual i proiectele legilor educaiei) ... 79
Radu PREDA
Teologia social ortodox n contextul european actual. Contribuia
rsritean la o cultur a valorilor .......................................................... 95
Ionel UNGUREANU
Ancorarea nvmntului teologic universitar la realitile comunitare
romneti ................................................................................................... 111
Cristian BDILI
Patrologia i poliia romn urmat de un decalog al nvrii i
dezvrii sufletelor ................................................................................... 119
CUPRINS
CURPINS
Gheorghe G. HOLBEA, .
,
.., , 2006,
478pp. (Adrian MARINESCU) .............................................................................. 262
Radu Petre MUREAN, Atitudinea Bisericilor Tradiionale Europene fa
de prozelitismul advent. Impactul n societatea contemporan, Ed.
Universitii Bucureti, Bucureti, 2007, 864pp. (Gheorge PETRARU) ... 269
Laureniu D. TNASE, Pluralisation religieuse et socit en Roumanie,
Ed. Peter Lang, colecia ediiilor tiinifice internaionale, Berna Elveia,
2008 (Rzvan THEODORESCU) ........................................................................... 271
Reviste de Teologie
Seminarium. Commentarii pro seminariis, vocationibus ecclesiasticis,
universitatibus et scholis catholicis. Serie Nou, An XLVII (2007), nr. 2
(apr.-iun.). Valorile academice ale Universitii europene (Georgic
GRIGORI) ............................................................................................................ 275
Cri i reviste primite la redacie (Drago VLDESCU) ........................... 283
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Hilarion ALFEYEV
THE PROBLEMS FACING ORTHODOX THEOLOGICAL
EDUCATION IN RUSSIA*
The following article is the text of a report delivered at the consultation of
Orthodox theological schools held in Belgrade, Serbia, from 1624 August 1997
under the sponsorship of Syndesmos, the World Organization of Orthodox Youth. Its
author, Fr Hilarion, studied at the Moscow Theological Seminary and Academy and
went on to teach at both institutions after graduating with honours in 1991 with a
degree of Master of Theology. He then went on to do doctoral research at Oxford
University, finishing in 1995 with a thesis entitled St Symeon the New Theologian
and Tradition. He has published several books, including translations from Greek
and Syriac, as well as articles in the fields of Dogmatic and Mystical Theology,
Patristics and Orthodox Spirituality.
Your Excellencies,
Your Eminences,
Reverend Fathers,
Brothers and Sisters,
It is a high honour and a great joy for me to address you as rectors,
professors and students of Orthodox theological educational institutions.
Many any things in my own life have been connected with theological
education. At different times I have taught the Holy Scriptures of the New
Testament, dogmatic theology, homiletics, patrology, and the Ancient
*
ntr-o form prescurtat, acest text a fost tradus n limba romn i publicat n: VO, 1
august 2000 (trad. Mihai Ssujan), pp. 8-10.
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Divine Essence, Five Qualities of the Divine Will, Four Qualities of the
Divine Reason, etc. In the West, these schemes have long gone out of
use, whereas in our country they still remain in use and continue to be
regarded by some people as the unshakeable basis on which Orthodox
Dogmatics must be built. It is therefore hardly a surprise that the
students of theological schools receive Dogmatics without enthusiasm, to
put it mildly. It is my firm conviction that such scholastic schemes should
be discarded as useless because they only serve to destroy faith in a
person and prevent him from being educated in the spirit of the Holy
Tradition of the Eastern Church. The teaching of Dogmatic Theology at
theological schools must be conducted on the basis of the Holy Scriptures
and the teachings of the Church Fathers.
Take, for example, the very same section, The Teaching of God. It
may include such topics as The Incomprehensibility of God, The Names
of God, Apophatic and Cataphatic Theology, The Qualities of God, The
Essence and Energies of God. All these topics have been worked out in
detail by the Church Fathers. The topic The Incomprehensibility of God
may be expounded on the basis of the anti-Eunomian writings of the
Cappadocian Fathers and St John Chrysostom. The topic concerning The
Names of God may be based on the writings of Sts Gregory of Nazianzus,
Ephraem Syrus and Dionysius the Areopagite, who set it forth in the
greatest detail. As the basis for the topic Apophatic and Cataphatic
Theology we may use the writings of Sts Gregory of Nyssa, Gregory of
Nazianzus, Dionysius the Areopagite, and others. The topic The Qualities
of God may be expounded on the basis of the corresponding section of
the Exposition [Ekthesis] of the Orthodox Faith by St John of Damascus.
And, finally, the writings of St Gregory Palamas may be used in
expounding the topic The Essence and Energies of God. Dogma is the
basis of life for an Orthodox Christian. All our divine services are based
on dogmas. A priest who is not versed in Church dogma is like a
physician who does not know the fundamentals of medicine.
Alas, the lack of interest in Dogmatics among certain members of
our clergy and Orthodox students is not infrequently the cause of
complete theological ignorance. Here are a few examples. One day I was
examining third-year students of the correspondence department of the
Moscow Theological Seminary in Dogmatics. Most of them had already
received Holy Orders. I organised the examination according to the
principle of separating the sheep from the goats: I asked the students
questions, and if the person being examined demonstrated a heresy he
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went to sit on my left, while if there was no heresy in his reply he sat on
my right. And so by the end of the examination nearly all of them were
sitting on my left. For example, one of the students told me that the
Father begot the Son in order to save the human race. Another one,
when asked, What is apophatic [negative] theology? answered, This is
when they say that there is no God. I asked a third one, How many
natures do you recognise in Jesus Christ? He answered, Two natures. I
asked, And how many essences? The answer was, One essence. I asked,
How so: two natures and one essence? He answered, Thats precisely
how it is: one essence in two natures. Is it then any wonder that our
parishioners have no understanding of Church dogma? If the shepherds
are like this, what can you expect of the sheep? Now here is an absolutely
ridiculous example. One day a novice of a big monastery (who is now,
perhaps, already a hieromonk or an archimandrite) came to see me in
order to take an examination in Dogmatics for the second year of a
theological seminary. He said, Father, please ask me an easy question
because I spend whole days performing obediences and have no time for
studying. I then asked him, How many Persons are there in the Holy
Trinity? The novice gave the question deep consideration, gazing
thoughtfully at me. I asked him, What is it, are you doing some mental
arithmetic? At last, after long and painful reflection, he answered, One
Person. My next question was, Why, then, do we believe in the Trinity if
there is only one Person in it? He said, Father, I asked you not to ask
me any difficult questions, for I am a novice and I have no time for
studying. And this is not a made-up funny story; it is a case out of my
own teaching practice.
Mystical Theology
Our students regard Dogmatics as a dry and uninteresting subject.
One of the reasons for this is the fact that it is presented out of the
context of a Christians spiritual experience, as it were, as if the dry
dogmas bear no direct relation to what we call life in God, life in
Christ, our spiritual and mystical experience. In connection with this, I
would like to raise the following question: shouldnt a separate course in
Mystical Theology be introduced at theological schools? Perhaps not
everyone will like the term mystical. And yet, call it as you will, but give
the students an opportunity to get acquainted with what constitutes the
core of Christian life the direct experience of communicating with God,
which was bestowed upon the Holy Ascetics of the Christian Church. As a
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22
a few quotations from the Fathers in a textbook; one should read their
writings at full length. A taste for reading patristic literature should be
instilled in the students. Moreover, they should be encouraged to study
the Fathers in the original in Greek, Latin and other languages.
Nor is it enough to get acquainted only with the writings of the Fathers
of the early Church and the Fathers of the Ecumenical Councils. One
should also study works by authors of the late Byzantine period (St
Gregory Palamas, Archbishop Symeon of Thessalonica, St Nicholas
Cabasilas) and the Greek Fathers of the period of Ottoman rule (St
Nicodemus the Hagiorite). Special courses are needed in Russian
Patrology (from St Hilarion Metropolitan of Kiev and St Maximus of
Turov to St Theophan the Recluse, St Ignatius Bryanchaninov, St John of
Kronstadt and St Silouan of Mount Athos), in Syrian Christian literature
(St Ephraem Syrus, St Isaac of Nineveh and others) and in other national
traditions of Church writing. Patrology is a branch of instruction essential
for future priests. Our task is not only to read and love the Church
Fathers, not only to study their legacy the way museum exhibits or
archival documents are studied, but also to learn to think the way the
Church Fathers did. In other words, we should be able to apply what the
ancient Fathers said to the present day and to view present-day problems
through the prism of the Church Fathers experience. We should be
aware that the writings of the ancient Fathers cannot by any means
provide the answers to every question worrying humanity in the twentieth
century. That is why it is important to adopt the spirit and not only the
letter of Patristic Theology. And, certainly, we should learn not only to
think but also to live the way the Fathers of the Church did. This is a
global task, a task for the whole of ones life. However, initial steps in this
direction can be made in the period of studying at a theological school.
Philosophy
At our theological seminaries students either do not study
Philosophy at all or, if they do, they are given only a most superficial
Introduction to Philosophy, which only leaves the names of a few
philosophers in the students memory. Even our theological academies do
not offer systematic courses in Philosophy.
In my view, an extensive course in classical Philosophy is absolutely
essential for the students of theological seminaries and academies.
A student lacking sufficient knowledge in this field will not be able to
read and adequately comprehend such writings as, for example, Pege
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24
than the writings of the Church Fathers. That the texts of divine services
are not studied at our theological schools is a great drawback.
Homiletics
The teaching of Homiletics at some of our theological schools is in
a deplorable state. The very approach towards homily is, in my view,
fundamentally erroneous. Here is, for example, how a student at one of
the Russian theological schools prepares his homily. The teacher gives
him a topic and a scheme for expanding on that topic. The student writes
a homily and shows it to the teacher. Then he corrects the text: that is,
he crosses out everything lively, distinctive, unconventional. After that the
student must learn the corrected version of his homily by heart and, on
an appointed day, deliver it before the other students at the seminarys
church after the evening prayer. No diversions from the approved text are
allowed. Is this really the way to train a homilist? Students are forced to
speak an artificial, obsolete language. At lessons of Homiletics, homilies
by nineteenth-century authors such as Archbishop Innocent of Kherson
or Archpriest Grigory Dyachenko are used as teaching aids. However
good these homilies may be in themselves, they are hopelessly out of date
both in their language and in their content. What such lessons in
Homiletics at a theological school quite often lead to is that the students,
having graduated from it, turn out to be incapable of speaking normal
human language and are unable to get the words of Christ through to
their parishioners. Why shouldnt we offer our students homilies by our
contemporaries such as Metropolitan Anthony of Sourozh or Archpriest
Alexander Schmemann by way of examples?
One should also take into account the fact that today a clergyman
has not only to deliver homilies in a church, but also to address various
audiences outside church walls and, in particular, to appear on the radio
and television. It may well happen that a priest will have to speak to
people who are remote from the Church and who are only likely to be
convinced by a lively, well-reasoned, logically sound speech not by a
nineteenth-century style homily written in advance and read from a script.
I think that a teacher of Homiletics should make every effort to develop
in his students the ability to extemporise. Quite often a priest finds
himself in a situation where he has to speak off the cuff and where there
is no time for any preparation. If a priest is not trained to speak
extempore, he may well lose his head in such a situation and begin to
utter incoherent, unconvincing phrases.
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Comparative Theology
At quite a few theological schools, Comparative Theology is nothing
other than slightly modernised nineteenth-century Comminatory
Theology. The students study all kinds of the Protestants and Roman
Catholics misbeliefs and digressions from Orthodoxy, learning nothing
about the actual life of the believers of these Churches. In some cases
teachers of Comparative Theology seem to be determined to instil in their
students a fanatical hatred for heterodoxy. I think that todays students of
theological schools should be educated in a spirit of tolerance and
openness towards other confessions. We are now living not in the Middle
Ages and not even in the nineteenth century. It should be borne in mind
that many of the future clergymen of our Churches will have to live in a
multi-confessional society. They will have to be able not only to see the
differences, but also to clearly understand that Christians belonging to
most varied denominations have a single dogmatic basis, common belief
in the Holy Trinity, belief in Jesus Christ as God and Saviour. During
lessons of Comparative Theology it is not enough to show the weaknesses
of other confessions: close attention should be given to their strengths as
well. Only when an Orthodox priest has a thorough knowledge of the
strong points of heterodox Churches he will have at his disposal the
necessary means for carrying on a dialogue with them. If, however, a
student at a theological school learns only about the weaknesses of other
confessions, there will always remain a practical danger that, meeting
with representatives of these confessions in a real-life situation, he will be
unarmed and open to attack.
In my view, representatives of other confessions should be invited
to meet with the students and answer their questions. Someone may say,
How can it be that a Protestant pastor or a Baptist preacher will come to
an Orthodox theological seminary? But then, in real life, our clergymen
will have to meet both with Protestant pastors and with Baptist
preachers. Wouldnt it be sensible to prepare them for such meetings well
in advance?
World religions
At our theological schools there are no systematic studies of world
religions Islam, Judaism, Buddhism. If they are studied at all, this is
done solely in terms of their digressions, that is, their differences from
Christianity.
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who has no opportunity for creatively studying the subject. In using this
approach, the efficiency of assimilating the material is minimal and the
usefulness of the course taught in this way is infinitely small. We need a
new concept of lecture. A teacher should not aim to exhaust a theme
within the limits of a lecture: he should only introduce his students to the
problems relating to that theme and pose a number of questions to them.
They should look for answers to these questions themselves. After each
lecture, students should be given a reading list on its theme. Then they
should be quizzed about what they have read and not about what they
heard at the lecture. In the first place, this method will promote the
development of a students creative potential, since it presupposes that
the student will be digesting the material by his own, unaided efforts.
Secondly, it offers the student an opportunity, having assimilated the
material on his own, to arrive at his own conclusions, which may be
different from those suggested to him by the teacher. In this case, the
appraisal of a students answer should be based on how well he has
studied the recommended reading material and not on how accurately he
can reproduce his teachers conclusions. A teacher must respect a
students own opinion if the latter can adequately substantiate it.
To improve the retention of auditory material, seminars should be
conducted on each theme being studied. Seminars offer students a chance
not only to work on their own, but also to exchange opinions among
themselves and discuss the questions posed to them with their teacher. At
our theological schools, as a general rule, seminars are not conducted
and the teaching process is limited to lectures and tests. The examination
at the end of the year should be serious, detailed and long enough. An
oral test lasting three to five minutes such as is practised in some of our
theological schools is not sufficient. The students should give written
answers, for which they should be allotted one, two or more hours. Such
a system of conducting examinations is in use at many Western
universities for example, at Oxford University. There no one checks
attendance: it is up to a student himself to decide whether to attend a
lecture or not. But, as a rule, no one misses lectures because everyone
knows that, if he does not attend a lecture, he will not stand a chance of
getting his bearings in the extensive bibliographic material on the
corresponding theme and, consequently, will not be able to prepare
adequately for the examination. There should not be any prejudice in
appraising students papers. At some of our theological schools it
sometimes happens that a teacher, having taken a dislike to some student
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HILARION ALFEYEV
or other, deliberately gives him a mark that is too low. Certainly, one may
also come across cases of an opposite nature where students are
overmarked. In connection with this, it will be in order to recall that quite
a few secular educational institutions use a system under which their
students indicate on their examination papers a certain code number
unknown to the examiner, instead of their names. This practically rules
out the possibility of their being awarded an unfair mark. Wouldnt it be
expedient for us to adopt this system?
Extramural studies
A teacher who believes that his task is to give his students a certain
amount of knowledge of the subject he teaches is grossly mistaken. A
teachers task is to help his students reach their creative potential. The
way I see it, the main objective of lectures and seminars should be to
quicken students interest in the themes they study and inspire them to
study by themselves. It is precisely extramural studies which students
pursue by their own efforts that should be the focus of the teaching
process at theological schools.
A future priest should be taught independently to think,
independently to work and independently to answer questions that are
put to him. Unfortunately, it has to be admitted that at some of our
theological schools every effort is made to wean a person from thinking,
working, putting questions and answering them. Some students are
systematically persecuted for the sole reason that they overstep the
bounds of the curricula in their studies; that they stand out from the rest
of the students by refusing to be content with memorising the material
given to them, and trying to go further and work on their own; that they
learn foreign languages more intensively than their teacher requires them
to do. Such students are accused of untrustworthiness, unorthodoxy and
pride. One would expect that the curriculum should be organised so that
more and more new vistas open up before the student. Instead, it seems
that the student is subjected to an ever greater number of restrictions and
is prevented in every way from trying to think independently. As a result,
the graduates of theological seminaries are more often than not narrowminded, inhibited, dispirited people. Many of our students are extremely
dissatisfied with the teaching methods and curricula now in use at
theological schools. Deprived of the conditions for conducting extramural
studies, they try to create such conditions themselves. One priest, who is
an acquaintance of mine, studied for four years at a seminary and then
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for another four years at an academy. When asked, How did you manage
to preserve the ability to reason? he said, During the last five years of
studying, beginning from the fourth year at the seminary, I stuffed my
ears with cotton wool and read books writings of the Church Fathers
and philosophical literature. I just had no other choice. Another
acquaintance of mine, when studying at a theological seminary, drew up
his own, parallel curriculum according to which he conducted his own
studies. This autumn I will be studying Plato, he told me, then, in the
winter, Aristotle, and in the spring I intend to switch over to the Stoics.
Every day I spend one hour reading the Church Fathers and allot half an
hour each to Greek and Latin. Some may wonder just how that
seminarian managed to get so much spare time. I will tell you how: he
worked as a night-watchman at a poultry farm and did his studies during
the night.
Specialization: getting a Masters and/or Doctors degree
One of the major shortcomings of our system of theological
education is the lack of specialization, that is, selection of students in
accordance with their scientific interests. Such selection is necessary
above all at theological academies, which are called upon to train
theologians and specialists in various fields of church science. At
theological seminaries, however, conditions should also be created to
enable the student to study those areas of theology which are of the
greatest interest to him. Under the system now in use, the course of study
at theological seminaries in Russia lasts four years, and then another four
years at an academy. The curricula are designed in such a way that the
academy largely duplicates the work of the seminary. This system is quite
ineffectual, and the administration of theological educational institutions
seem to be aware of this. That is why a reform of theological education is
now in the making. My question is, on what scale and how radical this
reform will be. If we confine ourselves merely to giving a facelift to the
edifice of our theological education, I am afraid that we can hardly expect
any substantial progress in that direction. In my view, the idea of
specialization should be the key to the projected reform. Four-year
theological seminaries should offer possibilities for detailed study in the
areas of church science which a student will choose for taking a Masters
and Doctors degree at a theological academy. On entering a two-year
postgraduate school training theologians and teachers for theological
schools, a student will concentrate on a subject of his choice such as
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Biblical science, Patristics, Church History, etc. During his first year at
the postgraduate school he will have to attend lectures on subjects
directly bearing on the theme he has chosen, and during his second year
there he will be writing his Masters thesis. Having entered a three-year
doctorate department training top-class specialists in various fields of
theology, a student will pursue only his own studies and write a Doctors
thesis on a theme of his choice.
Student exchanges: studying abroad
Exchanges of students between Orthodox theological schools in
different countries are a major factor contributing to the broadening of
the theological horizons of these students. I think that such exchanges
should occur on a more regular basis. It is no less important to send
students to study theology at secular and heterodox theological
educational institutions abroad. In this respect, I would like to mention
the Romanian Orthodox Church by way of example. That Church
annually sends students to the worlds best universities, such as Oxford,
Cambridge, Princeton, Tbingen, and Heidelberg.
The Russian Church, on the contrary, has a horror of all things
Western, heterodox and foreign. The administration of our theological
educational institutions are averse to sending people to study abroad,
particularly to the West, out of fear that the students will be catholicised
there. But what is the worth of Orthodoxy if it becomes catholicised
during its very first encounter with the West? If students do become
catholicised, it is above all the teachers of Orthodox theological schools
who will be to blame for it, for this will mean that they have failed to
educate their students in the Orthodox spirit. Here is a simple example.
Among the Ukrainian priests who have become Uniates in the past few
years there are quite a few former graduates of Russian theological
schools. They were never sent to the West and were educated in the spirit
of intolerance and fanaticism, and yet they became catholicised all of a
sudden! This means that the problem is not that we send our students to
the wrong place to study, but that we ourselves teach them the wrong
way. I, for my part, think that we (meaning the Russian Church) should
send twenty students to the West every year. Even if three of them decide
against returning to Russia and another two become catholicised, fifteen
of them will come back and teach at our theological schools. If we take
this approach, our theology will substantially improve within the space of
ten years.
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Physical training
The physical training of students at Russian theological schools is
held in contempt as something fundamentally incompatible with
spirituality. As a result, by the time of their graduation from a
theological school some students develop various illnesses and disorders
which they can never subsequently shake off. The eyesight of nearly all
students deteriorates during several years of study at a theological school.
For example, at one of Russias biggest theological seminaries there are
no reading lamps on the students desks. The dim lamps hanging under
the five-metre high ceiling, half of them normally with burned-out light
bulbs, are clearly not enough. The students sit in the classroom nine
hours every day; naturally, they suffer from eye-strain and their sight
begins to fail.
This is not to mention the fact that at some of our theological
seminaries the students are accommodated in dormitories which are, in
fact, barracks ten, twenty or even more persons per room which also
has a harmful effect on their health. I am aware that not every seminary
can provide its students with adequate lodging. Yet I think that much
more could be done to improve the situation. Certainly, the
administration of Orthodox theological schools should show special
concern for the physical condition of their students. Seminarians should
have at their disposal a volleyball or football ground. They should also
have opportunities to visit a swimming pool. I remember a student at one
of the theological schools who went jogging every morning, arousing
general indignation among the teaching staff. That student had previously
been an athlete. He told me that, if he did not jog for two or three days,
his whole body would grow puffy and his heart would begin to trouble
him. I am thoroughly convinced that spirituality should not be
detrimental to the body and that theological education should not cause
bodily harm to people. That is why the administration of theological
schools should not be disdainful of the physical training of their students.
Discipline: teachers treatment of students
Now I would like to dwell on the methods of taking disciplinary
action which are in use at our theological schools. Taken all together,
these methods constitute what may be described as baculine discipline.
Systematic compulsion of the students is the core of this baculine
discipline.
33
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HILARION ALFEYEV
34
N.G. POMYALOVSKY, Ocherki bursy [Sketches of Life in a Bursa], in: N.G. Pomyalovsky,
Meshchanskoye schastye. Molotov. Ocherki bursy, Moscow: Khudozhestvennaya
Literatura Publishers, 1988, pp. 245-246.
4
N.G. POMYALOVSKY, Ocherki bursy , p. 246.
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HILARION ALFEYEV
36
any teacher has the right to humiliate and insult a student any way and at
any time he pleases. At one of the provincial theological seminaries in
Russia one of the teachers (who, by the way, is a priest) begins his lessons
with a roll call. When reading aloud his students names, he deliberately
mangles them so that they begin to sound like invectives. And he does
this for the sole purpose of humiliating, insulting and humbling all of
them!
The psychological pressure which students of our theological
schools experience is sometimes so great that seminarians not
infrequently end up in a mental hospital. Esteemed inspectors and
teachers of theological schools: do not humiliate students, do not
humble them, do not deride them, do not take advantage of your official
position to hurt their feelings, do not tread on them and do not try to
break their spirit! For sooner or later you will be called to account if
not in this life, then in the next. Students are human beings, the same as
you are. You should treat students as your equals. You should not
tutoyer them and you should call them by their Christian names, not by
their surnames. You should respect and love them. Do not think that by
artificially interposing a wall of partition between your students and
yourselves you will earn their greater respect. Students are fond of those
teachers who do not demonstrate their superiority over them in any
regard. True respect and true love can only be reciprocal; they cannot be
all on one side. The late Fr John Meyendorff was respected and loved not
only for his extensive knowledge and encyclopdic learning, but above all
for his ability to treat students as equals. He did not humble anyone, nor
was he domineering to others. As a matter of fact, he did not shun
informal contacts with his students. Once a week students from St
Vladimirs Orthodox Theological Seminary gathered at his place for a
glass of beer and talked about theological and other subjects. I do not call
on teachers of theological schools to indulge in beer parties with their
students. It seems, however, that there is nothing wrong with asking your
students in to tea. I am firmly convinced that we need to radically reform
the entire system of maintaining discipline at theological schools. A fresh
approach to students more sober-minded, more respectful, more human
and more Christian is needed. The system under which the inspector
and his aides exercise absolute power over students should be abolished.
The power of one student over another should be eliminated.
Compulsion of students at a theological school is inadmissible. Today, at
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HILARION ALFEYEV
supply of monks who are behindhand with the world and who begin to
serve time, to rust away, leading a life devoid of joy and inspiration.
Being myself a monk, I will take the liberty of addressing those
monks who are in charge of our theological educational institutions. Dear
brothers, a theological school is not a monastery! Do not prevent your
students from getting married, do not prevent them from going to a
rendezvous. Do not think that by multiplying the number of monks who
have failed in life you are doing a good turn to the Russian monastic
corps. On the contrary, in this way you are destroying it from within. And
this is beside the fact that in this manner you mangle peoples lives. Let
those who have a vocation to monastic life become monks. As for the
others, assure them normal conditions for entering into a lawful Christian
marriage.
Piety
An essential aspect of the teaching process at theological schools is
the education of students in a truly Christian spirit. Contributing to this is
the daily common prayer in the morning and in the evening and regular
attendance of divine services. One cannot, however, become pious under
the whiplash. Compulsory participation in divine services and prayers can
weaken and even destroy faith in a person instead of strengthening it.
Compulsory confession and communion the more so. And yet this is
practised in some of our theological schools. I do not call for participation
in divine services to be made optional for students of theological schools.
But, on the other hand, those who for some reason feel unable to be
present at a divine service in some particular case should not be forced to
attend it. This calls for a sensible, discriminating approach. One should
respect a persons private spiritual life and understand that not everyone
is always equally prepared for a meeting with God. And, in any case, a
student should go to confession and take communion only when he
himself deems it necessary. A student should settle questions relating to
confession and communion solely with his spiritual father. Any
interference by the administration in such matters is absolutely
inappropriate.
The practice of the administration appointing a spiritual father for
a student is also inadmissible. It should be entirely up to a student to
choose a spiritual father for himself. I happen to know of cases where a
father confessor, maintaining close relations with the administration of a
theological seminary, informed his superiors about what he had heard
40
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HILARION ALFEYEV
twenty-first century radically reformed, this will be our best present for
the two-thousandth anniversary of the coming of Our Lord and Saviour
to this world. I am absolutely convinced that the future of our Churches
depends on what we teach to future pastors at theological schools and on
how we do this. The teachers of theological schools are bearing an
enormous responsibility. To educate future pastors is a sacred and
beautiful trust, but it is no mean feat. It calls for careful, thoughtful,
continuous work taking many days. Who can mould, as clay-figures are
modelled in a single day, the defender of the truth, who is to take his
stand with angels, and give glory with archangels, and cause the sacrifice
to ascend to the altar on high, and share the priesthood of Christ, and
renew the creature, and set forth the image, and create inhabitants for
the world above, aye and, greatest of all, be God, and make others to be
God? wrote St Gregory of Nazianzus6. In conclusion I would like to
address the administration and teachers of Orthodox theological schools.
Reverend Fathers, Brothers and Sisters!
Most of the people who enter theological schools are either pure
gold or an alloy of gold and silver. Let us not allow this gold to lose its
luster, let us not suppress the tender shoots of independent thought in
these people, let us not mangle their souls with baculine discipline, piety
born under the whiplash and mindless cramming. Let us give our
students an opportunity to fully develop their spiritual, intellectual and
creative potential. Let us not extinguish in them the fire of faith; let us
make it burst into a flame reaching to the sky! Let us not be afraid that a
student will learn more than we know; on the contrary, let us do what we
can so that our students should excel us. Only in this way will we be able
to raise a generation of worthy pastors of the Church who will take over
her helm in the twenty-first century. I would also like to address the
students of theological seminaries and academies. My dear brothers, if
you were unlucky enough to enter a theological school whose curriculum
does not satisfy you, do not lose heart. Draw up your own curriculum and
study according to it. Only do not waste your time, do not squander the
priceless days given to you by God for studying.
If you are told that you are not worth sixpence and that no one has
any use for your learning, do not believe such things. Each one of you is
precious in Gods eyes, and the present and future of the Church depend
on each one of you. The Orthodox Church suffocates for lack of
6
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Facultatea de Teologie Ortodox Bucureti
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Daniel BENGA
Facultatea de Teologie Ortodox Bucureti
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Aa-numita mntuire prin cultur susinut de ctre Constantin Noica este din
punctul de vedere al teologiei un non-sens.
9
Cf pr. Dumitru POPESCU, Teologie i cultur, EIBMBOR, Bucureti, 1993, p. 43. O
prezentare mai pe larg a raportului dintre credin i cultur am fcut-o n lucrarea
Metodologia cercetrii tiinifice..., pp. 45-51.
70
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DANIEL BENGA
72
15
A se vedea referatul lui Duncan B. FORRESTER, Die Zukunft der Theologie. Die
Berufung und das Akademische in der theologischen Ausbildung, inut la ntlnirea
Facultilor de Teologie din Europa, inut la Graz ntre 4 i 7 iul. 2002.
16
Cf Irne HAUSHERR, Paternitatea i ndrumarea duhovniceasc n Rsritul cretin,
trad. de Mihai Vladimirescu, Ed. Deisis, Sibiu, 1999.
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17
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76
us to merely repeat what they had taught, like schoolchildren, but rather to create
ourselves, present-day Orthodox theology needs the liberty and creative
interpretation of the entire patristic legacy.
To achieve this end, the issues confronting the Holy Fathers must be
understood correctly, and their understanding may only be achieved through logical
and systematic study. On the other hand, the understanding of current issues is also
necessary, in order to achieve the inculturation of the Fathers in our times. At
academic level, theology must establish a dialogue with the other sciences, because
as Jurgen Moltmann demonstrated, there is a communion of questions and answers,
so that both communities the Church and the scientific community are not
mutually exclusive, but complementary. Examples of this contact can be provided by
the medical field (the bioethics debates), natural science, philosophy, or law.
Academic theology must not give up its ecclesial and apophatic dimension, its
existential character, it must not depart from the life of the faith community. But
equally, it cannot give up its scientific character, method, and inquiry either, without
which the theological discourse would run the risk of becoming isolated. The
professors of theology are first and foremost fathers, as the mere conveying of
information does not suffice, but the shaping of characters and directing the
students towards the knowledge of God is paramount. The debates of the Second
Congress of the Faculties of Orthodox Theology in Romania, held at Smbta de Sus
in 2005, resulted in the decision of giving special attention to the liturgical and
spiritual formation of students, by reviving the institution of spiritual director (tutor)
within the faculties of theology.
In the Orthodox tradition, the work of theologians and professors numbers
among the Churchs charismas. Thus, according to Pseudo-Dionysius the Areopagite,
the tradition asserts the interconnection of rational, philosophical, demonstrative,
argumentative theology, and mystical theology, which means the union of soul and
God.
77
Legea de revizuire a Constituiei Romniei, nr. 429/18 sept. 2003, a fost iniial
publicat n: MOf nr. 669/22 sept. 2003. Dup aprobarea prin referendumul naional din
18-19 oct. 2003, aceast lege a intrat n vigoare la data de 29 oct. 2003, dat la care a
fost republicat mpreun cu Hotrrea Curii Constituionale nr. 3/22 oct. 2003 pentru
confirmarea rezultatului referendumului naional din 18-19 octombrie 2003 privind
Legea de revizuire a Constituiei Romniei, n: MOf nr. 758/29 oct. 2003. Constituia
revizuit, avnd i o nou numerotare a textelor, a fost publicat n: MOf nr. 767/31 oct.
2003.
79
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6
teologic n Romnia, organizat de Ministerul Culturii i Cultelor Secretariatul de Stat pentru Culte, Bucureti, 18 mai 20067. Astfel, dintre
cele cincisprezece culte religioase care au transmis spre publicare
materiale de prezentare a situaiei nvmntului organizat de ele (n
partea a II-a a volumului menionat, pp. 95-270), opt identific
nvmntul religios cu Religia ca disciplin de studiu n coal. Mai
mult, patru dintre cele opt chiar expliciteaz titlul capitolului pe care
fiecare dintre ele l consacr nvmntului religios, adugnd ntre
paranteze: religia n coal8.
7
Lucrrile simpozionului au fost publicate n prima parte (pp. 9-93) a volumului intitulat:
nvmntul religios i teologic n Romnia, ediie ngrijit de Adrian Lemeni i
Bogdan Dedu, Techno Media, Sibiu, 2006. Titlul simpozionului i implicit al volumului
aprut n urma acestuia sunt criticabile pentru c scap din vedere nvmntul
confesional, dei la data la care a fost organizat simpozionul trecuser mai bine de doi
ani i jumtate de cnd n Constituia Romniei fusese nscris i acest tip de nvmnt.
Cu toate acestea, cel puin ase dintre cele cincisprezece culte care au publicat materiale
de prezentare a situaiei nvmntului organizat de ele (n partea a II-a a volumului
menionat, pp. 95-270) fac referiri la nvmntul confesional, astfel: Biserica
Evanghelic Lutheran C.A. doar menioneaz colile confesionale de odinioar (p. 179);
n cazul altor trei culte, nvmntul confesional apare chiar titlu de capitol n
prezentrile lor (Biserica Romano-Catolic, p. 148; Biserica Reformat, p. 171; Cultul
Penticostal, p. 217 dei n acest ultim caz, nvmntul confesional este privit ca
echivalent al nvmntului teologic particular); Biserica Unitarian nu numai c are un
capitol dedicat nvmntului confesional preuniversitar (p. 193), dar chiar materialul de
prezentare i-l intituleaz: nvmntul religios, confesional i teologic (p. 189); iar n
cazul Cultului mozaic, nvmntul religios chiar se confund cu nvmntul
confesional nfiinarea azilurilor confesionale a fost proiectat nc din timpul domniei
lui Alexandru Ioan Cuza, cnd nvmntul primar a fost declarat obligatoriu (p. 237).
De asemenea, dou dintre cele zece lucrri prezentate la simpozion sunt intitulate
nvmntul confesional (avnd subtitluri diferite), fcnd parc abstracie de titlul
simpozionului, ns urmrind tema. Este adevrat c ambele lucrri aparin unor
reprezentani ai Bisericii Reformate; ns trebuie menionat c numai apte dintre cele
zece contribuii ale simpozionului au fost ale reprezentanilor unor culte, celelalte trei
venind din partea specialiilor din Ministerul Culturii i Cultelor, respectiv Ministerul
Educaiei, Cercetrii i Tineretului.
8
Cele patru culte sunt: 1. Biserica Romano-Catolic, p. 145; 2. Biserica Greco-Catolic, p.
153 (pentru a pstra rigoarea, menionm c n acest caz sintagma explicativ este:
predarea religiei n coal, i nu este pus ntre paranteze); 3. Biserica Evanghelic
Lutheran C.A., p. 177; 4. Cultul Penticostal, p. 208. n cazul celorlalte patru culte din
grupul celor opt, dei titlurile capitolelor dedicate nvmnului religios nu fac nicio
meniune suplimentar, din prezentare reiese fr niciun dubiu c este vizat ora de
Religie; cele patru culte sunt: 1. Biserica Ortodox Romn, pp. 97-102; 2. Vicariatul
ortodox srb, pp.139-141 (dei la data apariiei volumului nu era nc cult, dup intrarea
n vigoare a noii Legi a cultelor, la 8 ian. 2007, la poziia a doua din anexa la lege, ce
82
83
11
84
85
Arta sacr este nscris chiar n rndul celor opt izvoare ale Tradiiei statornice a se
vedea, de exemplu, N. CHIESCU, pr. I. TODORAN, pr. I. PETREU, Teologia dogmatic i
simbolic manual pentru Institutele Teologice, EIBMBOR, Bucureti, 1958, vol. I, p.
188; pr. Alexandru Gabriel GHERASIM, Puterea nvtoreasc i exercitarea ei n
Biseric, n Anuarul Facultii de Teologie Patriarhul Justinian, Ed. Universitii din
Bucureti, 2005, p. 427.
16
A se vedea i art. 33 din Legea cultelor. Paragraful din Legea nvmntului referitor
la nvmntul teologic specific (art. 9 alin. 3), dei formulat ambiguu, a fost preluat
aproape ntocmai de Proiectul de lege a nvmntului preuniversitar (art. 10 alin. 5).
Mai mult, prin adaosul precum i pentru activitile instituiilor de cult care s-ar dori o
precizare suplimentar a coninutului nvmntului teologic specific, Proiectul sporete
ambiguitatea. Potrivit Proiectului, cultele pot solicita organizarea unui nvmnt
teologic specific pregtirii personalului de cult i activitii social-misionare a cultelor,
precum i pentru activitile instituiilor de cult. Aadar, n colile teologice este pregtit,
n primul rnd, personalul de cult, dar i personalul necesar activitii social-misionare a
cultelor; s-a vzut ce categorii include acest personal. ns care ar fi personalul necesar
pentru activitile instituiilor de cult adugat n Proiect? Prin instituii de cult nu pot
fi nelese dect lcaurile de cult; este adevrat c nu tot personalul necesar pentru
activitile desfurate n lcaurile de cult intr n categoria personal de cult, ns toi
acei deserveni din lcaurile de cult, ajuttori ai slujitorilor propriu-zii (n aceast
categorie, adic a personalului de cult, sunt inclui i cntreii sau cantorii, indiferent
dac sunt sau nu hirotesii), nu sunt pregtii n colile teologice (n aceast categorie ar
putea intra paraclisierul, clopotarul, chiar paznicul, administratorul imobilelor parohiale
sau chiar un contabil angajat al parohiei). Dac Proiectul s-ar fi referit la instituiile
cultului/cultelor, i nu la instituiile de cult, aria de acoperire ar fi fost mult mai larg,
ns tot nu ar fi putut cuprinde mai mult dect vizeaz Legea actual prin personalul
necesar activitii social-misionare a cultelor; pentru c acelor deserveni ai unui cult,
care nu intr nici n categoria personal de cult, nici n categoria personal necesar
activitii social-misionare, nu li se cere s fie pregtii ntr-o coal teologic. Pentru a
ncheia analiza acestui paragraf, ar mai fi de menionat faptul c Proiectul prevede ca
solicitarea cultelor n vederea organizrii colilor teologice s fie adresat autoritilor
locale, i nu Ministerului Educaiei, Cercetrii i Tineretului, cum prevede actuala Lege.
86
87
Dei art. 15 din Legea nvmntului nr. 84/1995 a fost modificat de pct. 3 al art. I
din Legea nr. 268/13 iun. 2003, alineanul 2 i-a pstrat forma iniial.
19
Formularea acestui paragraf este criticabil; nu formele de nvmnt se nfiineaz
i se administreaz, ci unitile i instituiile n care nvmntul poate fi organizat n
forme diferite. Dispoziia art. 39 alin. 1 din Legea cultelor nr. 489/2006 nu a fost
corelat nici cu art. 9 alin. 4 din Legea nvmntului nr. 84/1995, nici cu art. 32
alin. 5 din Constituia Romniei revizuit n 2003. Actuala Lege a nvmntului
stabilete c: Formele de organizare a nvmntului sunt: nvmnt de zi, seral, cu
frecven redus, la distan, comasat i pentru copiii cu nevoi educative speciale,
nedeplasabili, cu colarizare la domiciliu (art. 15 alin. 10). Dei n Proiectul de lege a
nvmntului preuniversitar ultimele dou forme de organizare sunt eliminate, primele
patru sunt reinute ntocmai ca i n legea actual: Formele de organizare ale
nvmntului preuniversitar sunt: nvmnt de zi, seral, cu frecven redus i
nvmnt la distan (art. 15 alin. 6). De remarcat ns c Proiectul reglementeaz i
altfel de forme, intitulndu-i Capitolul III: Forme ale nvmntului preuniversitar;
sunt prevzute nou astfel de forme, fiecare constituind o seciune aparte: 1.
nvmntul de art; 2. nvmntul sportiv; 3. nvmnt militar, de ordine i
securitate public; 4. nvmnt pentru copii cu cerine educaionale speciale; 5.
nvmnt n limbile minoritilor naionale; 6. nvmntul confesional; 7. nvmnt
pentru cetenii strini; 8. nvmnt alternativ; 9. nvmnt preuniversitar particular.
Utilizarea cuvntului form n cadrul aceleiai legi pentru desemnarea a dou categorii
88
89
Alin. 4 i 5 ale art. 115 au fost introduse de pct. 1 al art. I din Legea nr. 160/6 iun.
2007, publicat n MOf nr. 394/12 iun. 2007.
21
Art. 39 alin. 1 din Legea cultelor prevede: Cultele recunoscute au dreptul de a nfiina
i administra forme de nvmnt confesional de toate nivelurile, profilurile i
specializrile, n condiiile legii. n nota 19, de mai sus, am subliniat faptul c formularea
acestui paragraf las de dorit. Cultele pot nfiina i administra nu forme de nvmnt
confesional, ci uniti i instituii de nvmnt. Paragraful pe care-l analizm se refer
strict la unitile i instituiile de nvmnt confesional (nu i la cele teologice integrate
n nvmntul de stat). Aadar, n unitile i instituiile confesionale nvmntul poate
fi organizat n forme diferite (e.g. nvmnt de zi, seral, cu frecven redus, la distan),
la toate nivelurile (i.e. precolar, primar, secundar, postliceal i superior art. 15 alin. 5
din Legea nvmntului), avnd toate profilurile i specializrile, n msura n care nu
exist vreo dispoziie expres care s interzic un anumit profil. La nivel liceal, actuala
Lege a nvmntului prevede trei filiere, fiecare avnd mai multe profiluri: a) filiera
teoretic, cu profilurile umanist i real; b) filiera tehnologic, cu profilurile tehnic,
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the Law on Education no. 84/1995, and those of the Law on religious freedom
and the general status of religious denominations no. 489/28 Dec. 2006.
The bills on education, currently under public debate, do not seem to clarify
things either. Moreover, the religious denominations themselves have somehow
different views on their educational mission. The official standpoint of fifteen out of
the eighteen denominations acknowledged in Romania was presented on the
occasion of the Symposium on The role and place of religious and theological
education in Romania, under the aegis of the Ministry of Culture and Religious
Affairs the State Secretariat for Religious Affairs, held in Bucharest on 18th May,
2006; the Symposiums works were published in a volume.
A critical examination of the Romanian legislation in effect, as well as the bills
on education, outlines the three types of education which religious cults can provide.
The denominations recognized by the State have the right to establish and manage
educational institutions and bodies, in compliance with the legislation in effect (art. 9
paragraph 4 in the Law on Education). Educational bodies and institutions
established by the religious denominations may be integrated or not integrated in
the state educational system (cf Art. 35 and 37 in the Law on Religious
Denominations). The only educational institutions run by the denominations, able to
be integrated into the state educational system, are the theological schools
(theological high-school seminaries and faculties of theology). The educational
bodies and institutions established by denominations and not integrated into the
state educational system form the denominational educational system.
In the denominational institutions, education may be organized in various
forms (e.g. evening courses, full-time education, part-time education, distance
learning courses), at all levels (i.e. pre-school, primary, secondary, vocational, higher
education art. 15 paragraph 5 in the Law on Education), with all theoretical or
technical programs and specializations, as long as no express provision forbids a
certain program. Apparently, the only program a denominational high school cannot
have is the military, public order and security one. All other programs, including the
theological one, may be offered by denominational schooling.
Consequently, religious denominations may establish two types of theological
education institutions, either integrated or not integrated into the state educational
system (cf art. 35 and 37 in the Law on Religious Denominations). The integrated
ones will be managed according to the regulations of state education, while the nonintegrated ones will be run according to the rules stipulated for denominational
education. As far as religious education is concerned, the study of Religion as
curriculum subject is ensured by law for the recognized denominations, in the
state, private and denominational educational systems (cf art. 32 par. 1 and art. 39
par. 5 in the Law on Religious Denominations).
Another issue needs to be elucidated: the tripartite categorization of
educational institutions: state, private and denominational ones (art. 32 par.5 in the
Constitution), is rather unconvincing, given the classical sub-division of law in public
and private (tertium non datur). The respective tripartite categorization seems to
stem from the recognition of denominations as legal persons of public utility (art. 8
par. 1 in the Law on Religious Denominations). Given this special status, the state
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Radu PREDA
Facultatea de Teologie Ortodox Cluj-Napoca
95
RADU PREDA
96
97
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RADU PREDA
98
99
RADU PREDA
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100
13
Vezi sinteza lui Basilio PETR, Tra cielo e terra. Introduzione alla teologia morale
ortodossa contemporanea, Edizioni Dehoniane, Bologna, 1991.
14
Ioan ZGREAN, Morala cretin, Manual pentru Seminariile Teologice, Ed. Renaterea,
Cluj-Napoca, 22006. Vezi mai ales pp. 293 .u.
101
RADU PREDA
Una este s doreti mereu binele comunitii naionale din care faci
parte i cu totul alta s te identifici cu toate momentele istorice ale
acesteia. Altfel spus, autorul manualului de moral nu ia deloc n
consideraie posibilitatea ca Biserica s fie, datorit credinei pe care o
mrturisete, de alt prere, s se opun mersului istoric eronat i s
ncerce prin mijloacele ei specifice s l corecteze. Aa cum ne arat
documentul social al Bisericii Ortodoxe din Rusia, aprobat la Sinodul
jubiliar din 2000, cel puin de la cderea comunismului ncoace avem
obligaia de a nva ceva n plus. Politica religioas a regimului comunist
ne-a artat, de la caz la caz, ct de important este s ne pstrm
alteritatea eclezial n raport cu identificri naionale ce pot deveni foarte
rapid naionaliste i s rezistm tentaiei de a fi integrai n propaganda
de stat16. Exact n acest punct se poate vedea foarte limpede distincia
15
I. ZGREAN, Morala cretin, p. 299. Este tipul de discurs teologic denaturat pentru
care cretinismul romnesc pare mai important dect rigorile Cretinismului propriuzis. Vezi critica pertinent fcut, alturi de alii, de Ioan IC jr, Dilema social a
Bisericii Ortodoxe Romne: radiografia unei probleme, n: Ioan IC jr., Germano MARANI
(ed.), Gndirea social a Bisericii. Fundamente documente analize perspective
(= Civitas christiana), Ed. Deisis, Sibiu, 2002, pp. 527-564.
16
Sinodul episcopal jubiliar al Bisericii Ortodoxe Ruse, Fundamentele concepiei sociale
a Bisericii Ortodoxe Ruse, n: I. IC jr., G. MARANI (ed.), Gndirea social a Bisericii...,
pp. 185-266. Documentul precizeaz ct se poate de clar condiiile nesupunerii civice fa
de eventualele abuzuri ale statului: Biserica i pstreaz loialitatea fa de stat, dar
porunca lui Dumnezeu, de a svri n orice condiii i n orice mprejurri lucrarea
mntuirii oamenilor, este deasupra exigenelor acestei loialiti. // Dac puterea i
oblig pe credincioii ortodoci la apostazie fa de Hristos i Biserica Lui i la pcate
i fapte vtmtoare sufletului, Biserica trebuie s refuze s se supun statului
[subliniere n text]. Urmnd glasului contiinei sale, cretinul poate s nu ndeplineasc
poruncile statului care l mping la un pcat grav. n cazul imposibilitii unei supuneri
fa de legile de stat i dispoziiile puterii din partea plintii Bisericii, ierarhia
bisericeasc poate ntreprinde, dup o analiz adecvat a problemei, urmtoarele aciuni:
poate s intre n dialog direct cu puterea [de stat] n problema respectiv, poate s fac
apel la popor pentru ca acesta s fac uz de mecanismele democratice pentru a schimba
legislaia sau, pentru a revizui decizia puterii, poate s fac apel la instituiile
internaionale i la opinia public mondial; n fine, poate s i ndemne fiii la
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RADU PREDA
104
Pe tema raportului dintre unitatea economic a Europei i cea cultural, nu doar dintre
Est i Vest, dar i ntre rile aparinnd aceleiai regiuni, vezi referatele unui colocviu
organizat n primii ani de dup cderea zidului Berlinului i editate de Peter KOSLOWSKI
(sous la direction de), Imaginer lEurope. Le march intrieur europen, tche
culturelle et conomique (= Passages), Les ditions du Cerf, Paris, 1992.
21
Dezbaterea este mai veche, fiind reluat dup cderea comunismului i criza pieelor
asiatice de capital. Vezi o sintez a deceniului opt al secolului trecut, decisiv n
confruntarea paradigmelor economice (economia social de pia versus modelul neoamerican al statului minimal) scris de unul dintre cei mai importani specialiti n
materie: James M. BUCHANAN, Liberty, Market and State. Political Economy in the
1980s, Harvester Press, Sussex, 1986. Cercul vicios al capitalismului care i distruge
bazele propriei formri este pus n lumin de Michel ALBERT, Capitalisme contre
Capitalisme, Editions du Seuil, Paris, 1991. Teza central a autorului este c, ncrcat de
laurii unei ntreite victorii (a introducerii prin Margaret Thatcher i Ronald Reagan a
statului minimal i reducerea razant a fiscalitii de profit, a nfrngerii comunismului i
a deschiderii de noi piee n China i bazinul pacific), capitalismul devine, n lips de alii,
propriul duman. Preferina economic a autorului este de partea modelului german al
economiei sociale de pia la care se adaug elemente capabile s i asigure acestuia o
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RADU PREDA
106
Ortodoxia este la acest capitol n posesia unei sinteze de for precum cea a lui H.
Tristram ENGELHARDT jr, The Foundations of Christian Bioethics, Swets & Zeitlinger
Publishers, Lisse, 2000 (n lb. rom.: Fundamentele bioeticii cretine. Perspectiva
ortodox, trad. M. Neamu, C. Login, I.I. Ic jr, Deisis, Sibiu, 2005).
25
O punere fa n fa a celor dou paradigme ofer volumul lui Giovanni FORNERO,
Bioetica cattolica e bioetica laica, Bruno Mondadori, Milano, 2005.
26
Vezi elementele crizei de sens a umanitii n plin epoc a interveniei asupra omului
ca material biologic n studiul deja citat mai sus: Radu PREDA, Bioetica. Un capitol de
teologie social, n: Mircea Gelu BUTA (coord.), Familia, naterea, tehnologii medicale
de reproducere asistat (poziii teologice, medicale, juridice i filozofice) (= Medicii i
Biserica IV), Ed. Renaterea, Cluj-Napoca, 2006, pp. 81-101.
27
Vezi manifestul lui Stoterdijk i replica lui Habermas: Peter SLOTERDIJK, Regeln fr
den Menschenpark. Ein Antwortschreiben zu Heideggers Brief ber den Humanismus,
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RADU PREDA
108
Bologna Declaration of 19th June, 1999. This structural reform has entailed the
obligation for the Romanian academic theology, to specify its proper instruments in
the case of double specialization. Arguing in favour of the abolition of double
specializations, as they existed until recently, the Bologna system makes it
impossible for the Theology- Social Assistance to retain this title, that is to be a mere
juxtaposition of two core disciplines belonging to two different faculties. This led to
the formula of a section and, at the same time, a new discipline: Social Theology.
Thus Social Theology acquires a new horizon to provide its own theological
discourse. On the other hand, this presupposes taking Social Theology out of the
exclusive sphere of philantropy as assistance to the needy, and restoring it to the
relationship with other disciplines belonging to the public realm. The subject-matter
of Social Theology has been supplanted by Moral Theology, diverted, however, from
its spiritual role by the intrusion of the social element, which was though not
seconded by its peculiar criteria of interpretation; therefore it degenerates into
moralism, an epitome of the Christians inadaptation to the world and an essential
reason for discouraging any missionary zeal.
In the Moral Theology textbook for theological seminaries, the chapter on
Special Ethics comprises a section broaching Social Ethics, which concludes by
considering the conception on labour and material goods, as well as Christians
commitment to nature. On the one hand, the very placing of these preoccupations
next to those pertaining to the General Ethics chapter (the Christian family, a
Christians duties to his homeland, to state and authorities, patriotism, community
goods, a Christians moral obligations to the Church and spiritual progress in
Christian sense) is questionable. On the other hand, this implies an almost perfect
synonymy between a Christians moral obligations to the State and to the Church,
thus failing to consider the possibility that due to the faith it professes, the Church
might have a different stance, it might oppose the erroneous historical course of
events and try to correct it with its peculiar means.
Starting from the concerns of modern society, a first issue to be raised by
Social Theology should broach the effects of the globalization of labour force and
capital markets. Whereas Western Europe exports technology and fast-moving
consumer goods, Eastern Europe exports human material. The exchange is in no
way advantageous for all parties involved. The labour force migration from East and
South to West and North, a phenomenon that affects us directly (see the so-called
strawberry pickers), generates not only a transfer of welfare, which is an
instrumental determinant of the economic growth in the emergent countries, but
also entails and encourages severe mutations at personal level: broken families,
children and elderly persons abandoned at home, exposure to the risk of being
exploited or underpaid, of working in extreme conditions, without any health
insurance or political and civic rights.
For countries like Romania, the ascending trendline of economic emigration
is a clear indicator of the delay in operating reforms in our country after the demise
of communism, which resulted in a large discrepancy between us and the other
states which acceeded to the EU only shortly before Romania. A second matter of
concern is ecology. On 2 February, 2007, the UNO report on global warming was
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110
Ionel UNGUREANU
Facultatea de Teologie Ortodox Craiova
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Cristian BDILI
PATROLOGIA I POLIIA ROMN URMAT DE UN
DECALOG AL NVRII I DEZVRII SUFLETELOR
1. Cu ctva timp n urm am ntlnit la cole Pratique des Hautes
tudes un tnr compatriot venit s se specializeze la Paris. De fapt, mia explicat el, venise cu gndul s rmn n capitala Franei doar patru
sptmni, dar lucrurile au luat o cu totul alt ntorstur, simindu-se
pn la urm obligat, de dragul meseriei, s se instaleze aici pentru o mai
lung bucat de vreme. Intrnd din plin n atmosfera de lucru a acestei
coli, a exigenelor, a bibliotecilor cvasicomplete, a bibliografiilor utile i
de negsit uor altundeva, el s-a dumirit destul de repede c o ntoarcere
n Romnia l-ar costa amarnic. Mi-am dat seama, mi-a spus pe leau,
c-mi dau foc singur la valiz. Nimic din ce-am gsit aici, pe domeniul
meu, nu poate fi gsit ntr-o universitate din Romnia.
ntlnirea aceasta m-a nduioat peste msur. Dei integrat deplin
n spaiul academic occidental, mai bine de jumtate din viaa mea e
legat de Romnia, de civa oameni de acolo, pe care-i iubesc i pe care-i
preuiesc, de crile pe care le public (dar pe care nu le pot scrie dect
aici, n Occident), de locurile n care m simt bine. Nu fac deosebire ntre
Frana i Romnia dect la nivelul formei, nu al fondului. Pentru mine,
cele dou medii comunic permanent i solidar. Mai tnrul compatriot a
pus ns degetul pe ran, rostind cu voce tare, rspicat, un adevr pe care
eu doar l subnelegeam intuitiv i, subnelegndu-l doar, evitam s-l
formulez n mod contient: ntoarcerea definitiv n Romnia este
deocamdat imposibil. De ce? S vedem...
Las deoparte motivele politice, extrem de importante i ele, dar care
nu ating miezul chestiunii. Dincolo de acestea exist considerente de
ordin pragmatic, extrem de importante. Oriunde ne-am fi nscut avem o
singur via pmnteasc (vorbesc din punct de vedere cretin, buditii
or fi avnd alt opinie), prin urmare aceast singur via trebuie
ncrcat cu un sens, iar sensul respectiv trebuie s fie mai nobil i mai
demn dect unul politic, revanard. Trebuie s fie ziditor. De aproape
cincisprezece ani m ocup de patristic i de istoria cretinismului antic,
dar pasiunea aceasta s-a transformat n meserie pe deplin asumat abia n
Occident. Unii compatrioi tind s interpreteze trecerea de la pasiune la
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*
A Decalogue of learning and unlearning:
1. Unlearning is often more important, and more intellectually, morally, and
spiritually rewarding, than learning. This occurs when learning actually means
flawed learning, against the commandments of intellectual integrity. I shall make a
blunt statement (parrhesia) based on first-hand experience: Romanian Orthodox
education suffers from chronic ideologization. It is an imperative that we
deideologize our approach to the Scriptures, the Holy Fathers, religious matters, and
especially our attitude towards our brethren, irrespectively of their belief and
denomination.
2. Unlearning means humility before theology as a science. Naturally, if not
in a secular sense, but in a highly mystical one, it still is a science, it is knowledge.
Theological education is based on thorough research into the sources, in the
original, without any denominational/ideological bias, by means of the proper
methodology.
3. To this end, willy-nilly, we must turn to Western specialized institutions. As
at present Romania does not have a creditable education system, it is only a Ph.D.
granted by an Occidental university that can credential scientific competence.
Otherwise, we shall delude ourselves, and, even worse, the students, for years on
end, which is anti-Christian in spirit.
4. Orthodoxy has lost the historical dimension in its interpretation of the
Revelation. To make things clear, I do not proclaim early 20th century modern
heresies, as the know-it-alls rush to accuse me. No, what I mean is recovering the
spirit of the times when the Christian texts were written, from St. Pauls epistles to
the great medieval Byzantine summae.
5. A confession-statement by His Beatitude Patriarch Daniel: We must
urgently leave the paradigm of making do and internalize the paradigm of
improving ourselves. An annotation: we must abandon the arrogant, unproductive
slogan: We do it badly but we do it ourselves! It is better not to read than to read
poorly, better not to write and not to teach, than do both things badly.
6. Romanian Orthodox education must assimilate the quality lay spirit. It can
be easily seen that our synchronization (in the positive sense) with the Occidental
theological movement is, for now, undertaken in lay note. Two codicils: priests and
monks ought to whiten their vestments and un-frown their ideologicallymoralizing countenance, allowing the publicans to enter the Temple; and the lay
people involved in the Churchs life should humiliate their erudition by bowing
before the divine mystery in fear and trembling.
7. Orthodox theological education must reach real, not ideal-phariseical,
excellence. Nothing has been happening, almost anywhere, for almost 18 years, with
a few exceptions marginalized by the centre. Education must go hand in hand with
active, systematic research.
8. Theological education must be brought again in contact with the actualities
of life. We are not in the same situation as France, where due to its tragic
experiences throughout the history, one witnesses a virtually complete rupture
between the lay and theological realms. Which does not mean, however, that the
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CRISTIAN BADILITA
Church should invade the State institutions, school included. It must provide models
and paradigms of spiritualization. On the other hand, theological education must
receive fruitful seeds from the part of lay culture, not only with respect to its
research methods, but also to its contents. Let us return to Antiquitys catechetical
schools: theology joined history, literature, philosophy, mathematics, music, etc.
Nichifor Crainics case must be perpetuated in todays Institutes.
9. Deideologization does not entail the elimination of the apologetic vein.
Apologetics must be revigorated, today more than ever, in the context of modern
societies desecularization and the mondialization of religious conflicts. At present,
Romanian Orthodoxy responds only monologically, irrationally, in a tense,
spasmodic, ridiculous and disconcerting manner, to the challenges coming from the
outside.
10. Education is the privileged realm of collaboration among hierarchs,
priests, monks and lay people. Didaskalia is one of the great charismata of which St.
Paul speaks. An incompetent didaskalos may destroy, over a few years, not only a
community but an entire Church. A good didaskalos is a martyr of peaceful times.
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The reasons are the exams of selection, few free places and high
fees. Moreover, in various countries, the employers do not have a good
knowledge about the new degree system and do not accept the new
graduates easily.
Despite the fact that in the Berlin and Bergen Communiqus
Ministers stressed their commitment to making higher education
accessible to all, there is a major concern related to the social dimension
of the process.
Students with disabilities, coming from poor families and women
often abandon the studies after the first cycle. Therefore, the Statement of
ESIB to the Informal Meeting of Education Ministers in March 2006,
asked for equity in higher education and a more inclusive system.
The Establishment of a System of Credits
The Bologna Declaration calls for the establishment of this system
as a proper means of promoting the most widespread student mobility
and the Communiqus stressed the importance of the European Credit
Transfer System (ECTS). The system was adopted in Europe, but is still
understood in very different ways.
In many countries the credits are calculated according to the hours
of teaching instead of learning process, becoming a professor centred
system. In this case the work of the students is not properly evaluated,
being replaced by the mere calculation of their presence during lectures
and seminars.
Promotion of Mobility
The Bologna Declaration makes very specific references to the
mobility of students and professors, the Praha and Berlin Communiqu
confirm the commitment to pursue the removal of all obstacles of the free
movement.
In this field the obstacles that still prevent both professors and
students from a greater mobility are the lack of the foreign languages
study in the curricula, bureaucracy, possibility of using national loans and
grants in a different country and the recognition of the diplomas.
This is a real effect of the Lisbon Recognition Convention. The
problems are greater in case of Theology, because diplomas which are
issued by the Faculties belonging to a different denomination are not
recognized back home.
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older age. The second major issue is the lack of special lifelong learning
courses, the process of education being concentrated on the common
period of studies.
Higher Education Institutions and Students
All these Communiqus rightly considered students as real
competent, active and constructive partners within the frame of the
Bologna Process, who could ensure the real long-term success.
In reality, students are not full members of the decision making
bodies, they have more a consultative role, and they are considered,
according to the ESIB reports only clients or consumers of higher
education.
There are also complains from the student leaders, who are not
able to act in an objective way in a process, which is controlled by their
own professors. I am sure that relationships could improve through a
closer cooperation between the Bologna Follow-up Group and the
Student Global and Pan-European faith based networks.
These networks are the following: the World Student Christian
Federation (WSCF, 1895), the Ecumenical Youth Council in Europe
(EYCE), Syndesmos The World Fellowship of Orthodox Youth, the
European Union of Jewish Students (EUJS), and the Forum of European
Muslim Youth and Student Organizations (FEMYSO).
Promotion of the Attractiveness of the European Higher
Education Area
In this field, despite the very optimistic declarations, the various
countries do not perceive the European Higher Education Area (EHEA)
as a common space at all, and the competition still takes place within this
space, without a common strategy.
The Berlin Communiqu confirmed the readiness to further develop
scholarship programs for students of the non-European countries, but in
reality, these students still encounter problems, not being accepted,
because their diplomas are not recognized.
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Mihai GOJGAR
Facultatea de Teologie Ortodox Bucureti
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MIHAI GOJGAR
Definire de termeni
Limba de lemn (numit uneori ironic xilolalie = lemn8;
= a vorbi9) este o figur retoric, evident manipulatoare, care
const n deturnarea realitii prin intermediul cuvintelor, fr s aduc
informaii noi. Alte sinonime ale expresiei sunt: logoree, blabla, arta de
a nu zice nimic, sporovial (verbiage, lb. fr.), limb noduroas,
limb tiat cu toporul. n francez se traduce prin la langue de bois,
n englez este the wooden language (totui, n limba englez, expresia
denumete mai degrab un dialog, n cadrul unui film sau al unei piese de
teatru, care este forat, artificial), officialese sau gobbledegook (limbaj
pretenios, pompos), n italian lingua di legno, n spaniol lengua de
palo i n german holzerne Sprache sau Apparatsprache. Relevant
este traducerea expresiei n limba polonez dretwa mowa (limb
nepenit, ncremenit), unde dretwa nseamn copac, iar dretwicz a
(se) ncremeni10, mbinndu-se astfel att denumirea acestui tip de
limbaj, ct i caracteristica lui prim ncremenirea.
De ce limb de lemn? Pentru c lemnul este un element nobil, din
care omul a nvat s fureasc diverse obiecte valoroase sau utile, dar
care, din nefericire, este lipsit de mldiere, de elasticitate. Putem spune c
aceast asociere inedit de cuvinte sugereaz foarte bine aspectul acestui
tip de limbaj, dar mai ales faptul c acesta nu transmite niciun sentiment
asculttorului/cititorului, nu-l face pe acesta s vibreze la auzul vorbelor
frumoase. A fi de lemn (sau ca lemnul) nseamn a nu simi nimic, a fi
insensibil. Aadar, cuvintele unui asemenea limbaj sunt goale, artificiale,
incolore, adic exact cum spunea Cicero c nu trebuie s fie o cuvntare:
Cci ce poate fi mai nesbuit dect un ir de vorbe goale care izbesc
auzul, fie ele orict de frumoase i orict de alese, dac n spatele lor nu
se afl nici gndire, nici cunotine?11. i am putea aduga aici: nici
suflet, pentru c prin cuvnt omul se comunic pe sine, se deschide ctre
ceilali, restaurnd comuniunea dintru nceput.
136
Istoricul expresiei
Originea expresiei este ruseasc, venind de la limb de stejar
(dubovi iazk), figur ce desemna i descria stufoasa birocraie arist. A
devenit limb de lemn n timpul URSS, fiind folosit apoi de organele
puterii n politic i propagand. Conceptul este cunoscut foarte bine mai
ales n rile care au experimentat totalitarismul i monopolul lui asupra
cuvntului.
Partidele comuniste s-au folosit n timpul regimurilor dictatoriale
nu de o limb simpl, vorbit de propriul popor, ci de una caracterizat
de impersonalitate, lungime i stereotipie. Registrele lingvistice speciale
folosite se distingeau printr-o sintax simpl, dar printr-o semantic
elaborat, greu inteligibil. n Germania, nazitii au simplificat sintaxa
limbii germane clasice i au modificat structura metaforic a acesteia.
Regimurile autoritare din Grecia sec. al XX-lea au impus ca toate
documentele oficiale, politice, administrative s fie redactate i susinute
n Katharevousa (o form a limbii greceti, intermediar ntre greaca
veche i cea modern, definit prin vocabular i gramatic apropiate de
cele ale limbii bizantine); de-abia n 1976, Dimotiki limba poporului a
fost adoptat ca limb oficial. n Africa de Sud, burii foloseau afrikaans12
pentru a conduce o ar de vorbitori de limb englez i alte dialecte
africane i sud-asiatice. Pn n 1945, oficialitile de la Tokio i editau
documentele oficiale n futsubun (strvechea limb japonez), care se
folosea de un vocabular colocvial, dar care avea o gramatic ieit din uz
de trei secole; aceasta se ntmpla chiar n timp ce presa utiliza, nc din
jurul anului 1920, kogobun (stilul scris al limbii vorbite de popor), iar
literaii l foloseau mai dinainte de acest an. Puterile coloniale dictau n
rile ocupate ntrebuinnd limbile proprii, nu pe cele ale cetenilor
guvernai, iar n perioada imediat urmtoare decolonizrii i instalrii
unor regimuri totalitare s-a pstrat aceeai limb strin pentru popor.
n sensul ei primar, limba de lemn este jargonul complex, cu
particulariti lexicale, topice i stilistice, elaborat de Puterea totalitar
pentru a-i obscuriza discursul (Obscuritatea rezult din folosirea
termenilor ieii din uz13). Este folosit de cineva care are atribuia de a
cuvnta, dar misiunea de a devaloriza cuvntul, de a-l sacrifica. Limba de
12
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MIHAI GOJGAR
14
138
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MIHAI GOJGAR
140
sau de grupri ori indivizi, apoi difuzate prin repetare, prin utilizare
frecvent, anihilndu-se astfel gndirea maselor receptoare, care pot
deveni supuse unei sugestii colective30.
30
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MIHAI GOJGAR
35
142
143
MIHAI GOJGAR
41
144
44
145
10
MIHAI GOJGAR
Andrei PLEU, Not despre limba romn, n: Dilema, 10-16 ian. 1997 (n:
Obscenitatea public, Ed. Humanitas, Bucureti, 2004, pp. 158-159).
48
Gustave Flaubert scriitor francez (1821-1880).
49
Bouvard i Pcuchet. Dicionar de idei primite de-a gata, trad., note de istorie
literar, not bio-bibliografic de Irina Mavrodin, Ed. Allfa, Bucureti, 1997.
50
Dei lucrarea original a fost publicat postum, n 1910, la Paris.
146
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MIHAI GOJGAR
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MIHAI GOJGAR
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MIHAI GOJGAR
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these tropes can express and convey an original idea, a strong emotion, a novel
concept.
Having style does not mean using pretentious words which one has looked up
in the dictionary; but rather using surprising and felicitous combinations of terms
selected from the vocabulary familiar to most people. Abandoning the metaphor, for
instance, may prove ones incapacity of adapting the historical, spiritual, liturgical
message to the present circumstances, an orators shortcoming which actually
hinders the conveying of the message. The fear of employing religious terms is also
groundless. Carefully chosen, adapted to the audiences intellectual level and present
in reasonable amount, they only sustain the atmosphere of saintliness created in the
church.
Another virtue of the preacher that will help in achieving the goal is sincerity
and commitment to the ideas to be conveyed. It is also recommendable to write the
sermons, as this facilitates the correctness of speech and the logical sequence of
ideas. Romanian rural naturalness, so expressive in folklore, should not be avoided
either. It can teach the preacher to lay the stress not on concepts, but rather on
description.
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Ctlin VATAMANU
Facultatea de Teologie Ortodox Iai
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CATALIN VATAMANU
a ctigat n via mai mult dect aur sau argint (Pr 8, 10), va fi nelept
pn la sfritul vieii (Pr 19, 20). Cel care este neglijent n nu va
reui n via (Pr 5, 12), va avea parte de srcie i ruine (Pr 13, 18), sau
chiar i va pierde viaa (Pr 4, 13; 10, 17; 15, 10,24).
Idealul educaional israelit poate fi sintetizat n ideea de sfinire a
propriei viei prin raportarea la Sfinenia lui Iahve. ndemnurile prinilor
ctre copiii lor insist indirect asupra acestui ideal. Dar cum altfel ar
putea fi nelese poruncile de a pstra totdeauna n minte istoria sfnt a
alegerii i izbvirii lui Israel, ndrumarea pe calea sfineniei prin
intermediul Decalogului, chemarea la a sluji Domnului, ndeprtarea de
pcat i mai ales de ispitele popoarelor pgne, dac nu ca un apel spre
sfinirea vieii?
n perioada Vechiului Israel, educaia domestic era continuat n
familia lrgit a comunitii israelite. Se poate afirma c pn n
momentul cuceririi Canaanului i mai apoi a instaurrii monarhiei, familia
s-a identificat ndeosebi ca parte a comunitii liturgice. Promisiunile
divine au n vedere familia lui Avraam, a lui Isac sau Iacov. Alegerea
poporului Israel este astfel nu doar un act eminamente religios ci, prin
consecinele pe care aceasta le presupune, are deopotriv implicaii de
ordin social, politic i cultural. Prin urmare, rostul alegerii este ca fiii
i casa lui Avraam s nvee s umble pe calea Domnului i s fac
judecat i dreptate (Fc 18, 19a).
Srbtorile i pelerinajele prilej de instruire religioas a
tinerilor
Dezideratele educative israelite aveau un caracter preponderent
religios. Fie c urmrea dezvoltarea de aptitudini, nsuirea de cunotine
teoretice sau practice, educaia copilului evreu avea n vedere un anumit
156
157
CATALIN VATAMANU
)
nu are doar sensul participrii fizice ci, mai curnd, unul moral-religios.
Expresia implic o anumit responsabilitate pe care textul Dt 31, 10-13,
n completare, o precizeaz clar:
i le-a poruncit Moise: La sfritul a apte ani, pe vremea anului
iertrii, la srbtoarea corturilor, cnd va veni tot Israelul s se
nfieze naintea Domnului Dumnezeului tu, n locul pe care-l va
alege El, s citeti legea aceasta naintea ntregului Israel, n auzul lor.
S aduni poporul, brbaii, femeile, copiii i strinii ti care se vor afla
n cetile tale, ca s aud, s nvee i ca s se team de Domnul
Dumnezeul vostru i ca s se sileasc s mplineasc toate cuvintele
legii acesteia. i fiii lor care nu tiu vor auzi i vor nva a se teme de
Domnul, Dumnezeul vostru, n toate zilele ct vei tri n ara pe care,
dup ce vei trece Iordanul, o vei lua n stpnire.
2 Sm 15, 22 .a.). Cu sensul de copil mai este ntlnit n Nm 14, 31; Dt 1, 39; 29,
10; 31, 12; Ios 8, 35.
5
Dei se pare c cea de-a doua parte a versetului nu ar aparine redactrii de baz;
aadar prezena strinilor, de la tietorul de lemne pn la cel care car apa, nu este
sigur. Cf Jentsch WERNER, Urchristliches Erziehungsdenken, C. Bertelsmann Verlag,
Gtersloh, 1951, p. 95, n. 4.
158
Menionarea
sau, similar, a cei ce erau n stare
s neleag (8, 2,3) alturi de brbai i femei (din nou, mai explicit, n
Ne 10, 29
) indic prezena copiilor i implicit existena
unei instruiri a lor. este folosit de regul pentru a numi o persoan
instruit, cu abiliti intelectuale i morale deosebite7. Cartea Proverbe
folosete adeseori acest termen cu referire la copii (Pr 8, 9; 17, 10, 24; 28,
2, 7, 11) nct se poate afirma c textul Ne 8, 3-4 se refer la tineri care
aveau cunotine religioase prealabile.
Cine erau ns cei care coordonau activitatea de nvare n timpul
srbtorilor? Contemporan, se pare, cuvintelor scrise de Ezdra, cartea a
6
159
CATALIN VATAMANU
() s nvee n cetile din Iuda. () i ei au nvat n Iuda, avnd
cu ei cartea legii Domnului; i au cutreierat toate cetile lui Iuda i
au nvat poporul (2 Cr 17, 7c, 9).
), pstori sufleteti (
), prooroci ( ) pentru
nerespectarea preceptelor divine:
Preoii nu au ntrebat: Unde este Domnul?. Pstrtorii Legii nu
M-au cunoscut, pstorii s-au revoltat mpotriva Mea, proorocii au
proorocit prin Baal i dup cei ce nu sunt de niciun ajutor au mers.
160
161
11
CATALIN VATAMANU
10
162
163
CATALIN VATAMANU
14
We are not concerned to enquire who these young men were that were employed in
offering these sacrifices; for Moses was himself the priest, and what they did was purely
as his servants, by his order and appointment. No doubt they were men who by their
bodily strength were qualified for the service, and by their station among the people were
fittest for the honour (Matthew Henry's Commentary on the Whole Bible, vol. 1
Genesis to Deuteronomy, p. 2589 n varianta electronic a programului Bible Works).
15
De exemplu, cu ocazia srbtorii corturilor, pe durata celor 7 zile erau aduse jertfe de
tauri i alte animale. n prima zi se jertfeau 13 tauri, numrul lor scdea zilnic cu 1,
urmnd ca n ziua a 7-a s fie sacrificai 7 tauri. Art. Srbtoarea corturilor n: J.D.
DOUGLAS (coord.), Dicionar Biblic, p. 271.
16
Cf Moses ben Nachman apud C. HOUTMAN, Exodus, vol. 3, p. 290.
17
E. KNIG, Einleitung in das Alte Testament, Weber, Bonn, 1893, pp. 29 i 92; A.
KLOSTERMANN, Der Pentateuch, Neue Folge, Leipzig, 1907, p. 17, apud H. HOLZINGER,
Exodus, Verlag von J.C.B. Mohr, Tbingen, 1900, p. 105.
18
A. KLOSTERMANN, Der Pentateuch, p. 17, apud C. HOUTMAN, Exodus, vol. 3, p. 289.
19
Alexander SPERBER, The Pentateuch according to Tarqum Onqelos. The Bibel in
Aramaic, vol. 1, Brill, Leiden, 1959.
164
() dar slujitorul lui, Iosua, fiul lui Nun, tnr (), nu se deprta
deloc de mijlocul cortului.
Jean POTIN, La fte juive de la Pentecte, Paris, 1971, p. 218. Cf Moses GINSBURGER,
Pseudo-Jonathan: (Thargum Jonathan ben Usiel zum Pentateuch), nach der Londoner
Handschrift, Berlin, 1903.
21
H.L. STRACK, Die Bcher Genesis, Exodus, Leviticus und Numeri, Mnchen, 1894,
apud C. HOUTMAN, Exodus, vol. 3, p. 290.
22
A se vedea i articolul lui F. DUMERMUTH, Joshua in Exod. 33:7-11, n: Theologische
Zeitschrift (TZ), 19/1963, pp. 161-168.
23
Participiul mai este ntlnit cu referire la Iosua n I 24, 13 i Nm 11, 28.
165
CATALIN VATAMANU
166
slujire profetic n cazul lui Iosua, condiie n care cuvintele lui Moise
citate n Dt 18, 15-19 ar putea face referire la el27.
Hans-Peter Sthli consider c textul I 33, 11 trebuie vzut ca o
analogie la istorisirea despre ederea lui Samuel la ilo, respectiv
prezentarea lui Iosua ca oficial cultic28.
c) Capitolele 17 i 18 din cartea Judectori au n prim plan un
tnr levit ( ... ) , din seminia lui Iuda, care este prezent la
Betleem ca pelerin, ca un trector strin (( )Jd 17, 7, 11; 18, 3, 15).
Jd 18, 30 i menioneaz chiar i numele: Ionatan, fiul lui Gherom.
Primul semn de ntrebare pe care textul l ridic este: dac acesta era
membru al seminiei Iuda, cum de este numit strin n Betleem i ce
semnificaie are faptul c el era levit? Era totui membru al seminiei Levi
sau doar un funcionar levit, cunoscut fiind faptul c prima calitate nu o
presupunea obligatoriu pe a doua? Din pcate textul nu ne permite un
rspuns categoric, dar sigur pare faptul c subiectul era un funcionar
cultic29.
Ceea ce ne intereseaz pe noi n acest text este vrsta levitului,
despre care redactorul spune doar c era tnr () . Vechiul
Testament ne d diverse informaii cu referire la vrsta de ncepere a
leviratului. Texte precum Nm 4, 3, 23, 30, 35, 39, 43, 47 i 1 Cr 23, 3
menioneaz vrsta de 30 de ani. Textele ceva mai noi (precum Nm 8, 2326) consemneaz nceputul leviratului la 25 de ani. Conform Ezr 3, 8, 1
Cr 23, 24, 27 i 2 Cr 31, 17 slujirea ncepea deja la 20 de ani30. Nu avem
niciun text biblic care s ne indice o vrst mai timpurie dect cea de 20
de ani pentru nceperea leviratului. n aceste condiii, cum poate fi
explicat posibila contradicie de termeni copil/tnr levit
27
George W. RAMSEY, Joshua, n: D.N. Freedman (coord.), Anchor Bible Dictionary, vol.
3.
28
167
CATALIN VATAMANU
Mica avea propria cas a lui Dumnezeu; a fcut un efod i terafimi
i a mplinit mna32 unuia din fiii si i aa a devenit preot.
31
.
35
Robert G. BOLING, Judges. Introduction, Translation and Commentary, n: D.N.
Freedman (coord.), Anchor Bible Dictionary, vol. 2, p. 256. Acelai autor susine c aici
substantivul are conotaie politic fiind n relaie direct cu
,
nct
chiar i un tnr levit putea face parte din familia Iuda. Teoria nu este susinut biblic.
32
168
169
CATALIN VATAMANU
Martin NOTH, Samuel und Silo, n: Vetus Testamentum (VT), 13/1963, pp. 393-394.
A se vedea George G. RAMSEY, Samuel, n: D.N. FREEDMAN (coord.), Anchor Bible
Dictionary, vol. 6 i bibliografia indicat.
41
Aa cum o indic 1 Cr 6, 27.
40
170
171
CATALIN VATAMANU
172
3. Concluzii preliminare
Prezena lui ca terminus technicus n textul Vechiului
Testament poate fi un compromis morfologic ntre trei factori: sensul
uzual al substantivului (copil, tnr), desemnarea unui statut social
(cel de slug, servitor) i realitatea religioas israelit a obligativitii
slvirii lui Iahve n starea de puritate feciorelnic. Ca terminus technicus
nu poate fi n niciun caz privat de vreunul din cele trei sensuri. ul lui Iahve i era Acestuia slujitor integru, n stare de perfect
curenie trupeasc i sufleteasc.
Textele citate las de neles c n perioada premonarhic a lui
Israel anumii tineri puteau svri, nsoii sau nu de persoane
specializate, ritualuri de cult. Lipsa dovezilor istorice i a celor literare
extra-biblice face ns dificil identificarea originii acestui fenomen,
aprecierea amplitudinii, dar i urmrirea evoluiei lui n timp.
Dei nu la fel de clar ca n celelalte texte deja menionate, ideea c
tineri copii participau la cultul nchinat lui Iahve gsete n cartea Samuel
o dovad n plus. Prezena unei instruiri organizate la ilo este
indubitabil. Faptul c tnrul Samuel slujea Domnului sub povaa
preotului Eli (1 Sm 3, 1) pare a sugera c el era un fel de ucenic i
primea instruirea cultic la sanctuar, poate n acelai timp cu fiii lui Eli
amintii la 1 Sm 2, 12. Aici deci, informaia c pregtirea spiritual,
intelectual, dar i practica de cult se efectuau sub observaia direct a
unei persoane specializate este accentuat. Precum n cazul lui Samuel,
aceast persoan putea fi marele preot al locului sacru sau, precum n
cazul lui Iosua i al tinerilor din I 24, 5, o persoan cu o anumit
experien duhovniceasc, n spe Moise. n ceea ce privete formarea
profesional a tnrului levit din Jd 17-18 nu putem dect presupune c,
la fel ca i Samuel sau fiii lui Eli, el a fost instruit n prealabil la un
sanctuar.
Prezena lui Iosua n Cortul Mrturiei sau a lui Samuel la locul
sfnt din ilo pot fi socotite precedente ale prezenei copiilor la Templul
din Ierusalim. Aa cum am artat mai sus, tnrul Samuel locuia
mpreun cu marele preot Eli i, probabil, cu fiii acestuia n cadrul locului
sfnt. Cel puin att aflm din textul vechitestamentar, care nu exclude de
altfel posibilitatea ca, precum Samuel tria sub atenta ndrumare a
preotului Eli, ali copii s fi fost instruii n locaul de cult. Ceea ce putem
ns afirma cu siguran este faptul c evoluia cultului mozaic,
rspndirea credinei n Iahve, apariia de noi centre religioase, dar mai
173
CATALIN VATAMANU
44
174
175
CATALIN VATAMANU
51
Textul Dt 31, 19 este mrturia transmiterii verbale a cntrilor sacre i a notrii lor:
Scrie cuvintele cntrii acesteia i nva pe fiii lui Israel i le-o pune n gura lor, pentru
ca aceast cntare s-Mi fie mrturie printre fiii lui Israel.
52
Acesta este singurul loc din Vechiul Testament unde ntlnim cuvntul de origine
trzie care se traduce prin colar, ucenic.
53
Andre LEMAIRE, Education in Ancient Israel, n: D.N. Freedman (coord.), Anchor
Bible Dictionary, vol. 2.
54
Arie VAN DER KOOIJ, Die alten Textzeuge des Jesajabuches. Ein Beitrag zur
Textgeschichte des Alten Testaments, Orbis Biblicus et Orientalis (OBO) 35,
Universittsverlag, Freiburg, 1981, pp. 332-335.
176
) i se menioneaz c
aceasta a lipsit mult timp din mijlocul comunitii:
177
12
CATALIN VATAMANU
178
179
CATALIN VATAMANU
180
VENIMENT TEOLOGIC
Marian VILD, Ilie CHICARI
Facultatea de Teologie Ortodox Bucureti
181
1
T.W. Manson a susinut, n acest sens, un referat cu titlul The Idea of a Society for
New Testament Studies.
2
Site-ul oficial al SNTS este https://www.surfgroepen.nl/sites/SNTS.
3
Lista membrilor SNTS este publicat n fiecare an n numrul de aprilie al New
Testament Studies.
4
ntre fotii preedini ai SNTS se numr: T.W. Manson, C.H. Dodd, R. Bultmann, V.
Taylor, J. Jeremias, W. Kmmel, O. Cullmann, C.F.D. Moule, M. Black, B.M. Metzger, E.
Ksemann, C.K. Barrett, F.F. Bruce, G. Bornkamm, R. Fuller, R. Brown, M. Hooker, F.
Neirynck, J. Fitzmyer, M. Hengel, G. Stanton, P. Borgen, H.D. Betz, B. Aland, U. Luz, etc.
5
Acest periodic este disponibil la http://journals.cambridge.org/
182
183
centre biblice din rile Estului Europei. n acest scop, s-a format un
Comitet SNTS pentru Estul Europei. Proiectul, care continu cu succes
pn astzi, poart numele de Bibliotheca Biblica, avnd drept scop
construirea unui corp de cercettori biblici ortodoci, crora nu li se cere
nici s renune la metodele tradiionale de cercetare, nici s copieze
metodele iluministe occidentale, ci s i aduc contribuia n cmpul
studiilor scripturistice, prin identificarea i promovarea propriei identiti
n dialogul biblic internaional7. Printre proiectele viitoare ale acestui
Comitet sunt i nfiinarea unei biblioteci pentru Centrul de Studii Biblice
din cadrul Universitii Babe-Bolyai din Cluj-Napoca8 i sprijinirea
revistei acestui centru, Sacra Scripta9.
A 62-a ntlnire general a SNTS Sibiu, Romnia
(31 iul.-4 aug. 2007)10
Cea de-a 62-a ntlnire general a SNTS a avut loc la Universitatea
Lucian Blaga din Sibiu, ntre 31 iul. i 4 aug. 2007. Organizatorii
acestei conferine au fost pr. Vasile Mihoc, de la Facultatea de Teologie
Ortodox Andrei aguna din Sibiu, i Hans Klein, de la Institutul
Teologic Protestant din Sibiu.
Pe data de 31 iul. 2007, seara, n Casa Sindicatelor din Sibiu, a
avut loc deschiderea oficial a celei de-a 62-a conferine generale a SNTS,
n faa a aproximativ 220 de participani i prezidat de fostul preedinte
SNTS, Sean Freyne. Dup ce preedintele a urat bun-venit tuturor celor
prezeni, mai ales noilor membri i invitai din estul Europei, i s-au
prezentat scuzele din partea unor membri abseni, s-a inut un moment
de reculegere pentru cercettorii care au murit de la ultima conferin i
s-a anunat demisia unor membri. De asemenea, pr. Vasile Mihoc, n
calitate de organizator, a rostit un cuvnt de bun-venit membrilor SNTS.
S-au discutat apoi unele probleme de organizare, cum ar fi anunarea
7
184
Informaii despre seminarul History and Theology of Mission in the New Testament
sunt oferite de ctre Jostein dna pe site-ul http://www.mhs.no/article_751.shtml. De
asemenea, aici pot fi citite referatele prezentate n sesiunile seminarului din cadrul
conferinei de la Sibiu din 2007, precum i informaii despre viitoarele sesiuni din 2008
de la Lund.
185
Urmtoarele conferine se vor desfura n Lund, Suedia (29 iul.-2 aug. 2008), Viena,
Austria (4-8 aug. 2009), Berlin, Germania (27-31 iul. 2010), Bard College, Annandale-onHudson, New York (2-6 aug. 2011) i Leuven, Belgia (31 iul.-4 aug. 2012). Site-ul oficial
al celei de-a 63-a Adunri Generale a SNTS, la Universitatea din Lund, Suedia, este:
http://www.snts2008.org.
186
187
13
188
189
17
S-au organizat dou grupe, dup limbile cele mai uzitate n cadrul lucrrilor: o grup
n limba englez i una pentru vorbitorii de limb german. Participanii care stpneau
ambele limbi, au avut posibilitatea de a participa la una sau alta dintre cele dou grupe n
funcie interesul pentru o anumit tem i de dorina de a intra n dialog cu anumii
specialii prezeni n cele dou grupe. De asemenea, uneori, cei care susineau referatele,
participau pe rnd la amndou grupele pentru a rspunde direct, i n cadrul grupelor,
problemelor ridicate de ceilali participani.
190
191
The Gospel according to John in the Byzantine Tradition, edited for the United Bible
Societies by Roderic L. Mullen with Simon Crisp and D.C. Parker, and in association with
W.J. Elliott, U.B. Schmid, R. Kevern, M.B. Morrill, C.J. Smith, Stuttgart: Deutsche
Bibelgesellschaft, 2007. Aceast ediie are drept text de baz un manuscris bizantin
cunoscut sub denumirea de minusculul 35 (sec. al XI-lea). Aparatul critic prezint
deosebirile dintre cele mai importante manuscrise bizantine ale Evangheliei dup Ioan,
precum i diferenele fa de ediia Nestle-Aland a Noului Testament. Aceast lucrare este
rezultatul solicitrii unui grup de reprezentani ai Bisericii Ortodoxe la UBS din 1999,
192
13
fcnd parte dintr-un proiect mai amplu de editare critic a mrturiilor bizantine ale
Sfintei Scripturi. Ediia electronic a acestei publicaii poate fi consultat la adresa:
http://itsee.bham.ac.uk/iohannes/byzantine/index.html.
193
J. de Zwaan, vorbind n contextul imediat urmtor ncheierii celui de-al Doilea Rzboi
Mondial, fcea apel, n prima ntlnire a SNTS din 1947, la unitatea n studiul Noului
Testament, ca exemplificnd i evocnd unitatea de credin; J. DE ZWAAN, The Unity in
Purpose in New Testament Studies, n: JTS 48/1947, pp. 134-136; cf William HORBURY,
The New Testament, n: Ernest Wilson NICHOLSON (ed.), A Century of Theological and
Religious Studies in Britain, Oxford University Press, Oxford, 2003, p. 109.
194
20
195
Nicolae V. DUR
Facultatea de Teologie Ortodox Constana
197
NICOLAE V. DURA
198
199
DESPRE EDUCATIE
StTeol 4/2007, pp. 201-210
IN
Titlul latin, cu care tratatul este citat n mod uzual, i se datoreaz lui Franois
Combefis, care n 1656 a publicat editio princeps mpreun cu versiunea latin. Lucrarea
a fost ns exclus din antologia lui Bernard Montfaucon de Prini Greci ai Bisericii i,
prin urmare, din celebra Patrologia Graeca a lui Migne (cf M.L.W. LAISTNER, The Lesbos
Manuscript of Chrysostom's De inani Gloria, in: VigChr, Vol. 5, 3/Jul., 1951, p. 179).
ncepnd din sec. al XX-lea, opusculul a fost ns reconsiderat, bucurndu-se de excelenta
ediie i traducere a lui A.-M. Malingrey, Sur la vaine gloire et l'ducation des enfants n:
SCh 188, Paris, 1972.
2
Din pcate, dup cum mrturisete autorul ei, traducerea romneasc a fost fcut dup
ediia lui Fr. Schutte, S. Ioannis Chrysostomi de educandis liberis, Monasterii
Guestfalorum, 1914, pp. 1-29, bazat pe textul publicat de Combefis. V. i pr. D. FECIORU,
Ideile pedagogice ale Sfntului Ioan Hrisostom, n: BORom, 7-10/1937.
201
202
DESPRE EDUCATIE
203
204
DESPRE EDUCATIE
205
206
DESPRE EDUCATIE
Aceast poart pare c-i nchis, dar de o deschizi puin, trimite toate
impresiile sale nluntrul sufletului. S nu obinuim trupul copilului cu
haine moi i nici s nu-i ngduim s se apropie de alte trupuri. S
cutm s facem rezistent trupul copilului. Trebuie s ne gndim c noi
cretem un atlet pentru Dumnezeu. S nu ntrebuineze deci nici aternut
moale i nici haine moi. n acest chip s dm legi simului tactil. []
90. Crescnd astfel de atlei, vom reui s plcem lui Dumnezeu
ca s putem i noi, i copiii notri, s dobndim buntile fgduite celor
ce-L iubesc pe El, prin harul i prin iubirea de oameni a Domnului nostru
Iisus Hristos, a Cruia, mpreun cu Tatl i cu Sfntul Duh este slava,
puterea, cinstea, acum i pururea i n vecii vecilor. Amin.
(trad. din lb. greac de Dumitru FECIORU)
Cuvnt de laud episcopului Diodor, drept rspuns elogiilor pe
care acesta i le adusese mai nainte Sf. Ioan Gur de Aur
1. Acest nelept i nobil profesor, care a lsat deoparte neputina
lui trupeasc pentru a urca jilul pe care l vedei, i-a nceput cuvntarea
vorbind despre mine, numindu-m Ioan Boteztorul, i glasul Bisericii, i
toiagul lui Moise, i multe altele mpreun cu acestea. Atunci cnd el m
luda astfel, voi strigai i aplaudai, dar eu, eznd deoparte, am oftat cu
amar. Cci el m luda din dragoste printeasc, iar voi aplaudai
artndu-mi iubire de frate8, dar <s tii c> eu gemeam apsat de
povara tuturor acestor elogii. Fiindc laudele mari, nu mai puin ca
pcatele, ne macin contiina cu remucri. Iar atunci cnd cineva,
contient c nu are niciun merit, i aude pe alii spunnd despre sine
nsui multe i mari lucruri de bine, <nu poate s nu> compare felul n
care ceilali oameni l privesc n prezent i ziua ce va veni, n care toate
vor fi dezgolite i descoperite9; iar Judectorul de atunci are s judece nu
Att , ct i , cu ajutorul crora autorul construiete o
structur simetric, au un sens reflexiv, mai evident n cazul lui , care
trimite la dragostea pe care fraii (nu numai cei de snge) sunt datori s i-o arate i i-o
arat unul altuia. Dar i nseamn nu doar dragostea pe care prinii o
poart propriilor copii, eventual indulgena fa de acetia, ci i reciproca: iubirea
copiilor fa de prinii lor (cf 4 Mac 15, 4-6), pentru c dragostea, elementul comun
celor doi termeni, este vzut ca relaie, nu ca pasiune.
9
Vb. (denominativ al lui gt, part. ) are un
marcat neles sacrificial: nseamn, propriu-zis, a rsuci/a descoperi ceafa/gtul (unei
victime), de unde a expune loviturilor, a expune, a descoperi, a dezgoli; Hesychios
gloseaz prin (cf Evr 4, 13).
8
207
Am preferat aici s traducem gr. prin mod de via, dat fiind bogatul
semantism al termenului din greac: departe de a fi exclusiv o disciplin, filosofia antic,
inclusiv cea cretin, presupunea deopotriv ascez i contemplaie, drumul ctre virtute
i chiar virtutea nsi (cf Pierre HADOT, Ce este filosofia antic?, Iai, 1997, n spec. pp.
259-274).
10
208
DESPRE EDUCATIE
209
14
legii; dar i acesta a fost deseori alungat din ar pentru libertatea cu care
i-a aprat credina, ba chiar a spune c i s-a retezat capul de mai multe
ori, dac nu n fapt, cel puin n gndul unora. Cci dumanii adevrului,
neputnd rbda tria cuvintelor sale, i-au ntins de pretutindeni capcane
cu miile, i din toate l-a scpat Domnul. Haidei s vorbim acum despre
aceast limb din cauza creia a primejduit, dar s-a i mntuit. N-am grei
dac am spune despre ea ce a zis Moise despre pmntul fgduinei. Iar
Moise a spus: ara unde curge lapte i miere (I 3, 8). Asta trebuie
spus i despre limba lui: din ea curg laptele i mierea. Aadar, ca s ne
desftm cu laptele acesta i s ne sturm cu miere, hai s oprim aici
cuvntarea noastr i s dm ascultare lirei i trmbiei. Cci glasul lui l
numesc lir atunci cnd m gndesc la farmecul cuvintelor sale, dar
trmbi de lupt cnd am n minte puterea gndurilor lui, o trmbi
precum aveau iudeii cnd au nruit zidurile Ierihonului. Prvlindu-se
atunci asupra pietrelor cu mai mult putere ca focul, sunetul trmbielor
a mistuit i a surpat totul. La fel i acum, nu mai slab ca trmbia aceea,
glasul lui cade pe ntriturile ereticilor, le nimicete sofismele i orice au
ridicat ei mpotriva cunoaterii lui Dumnezeu. Dar, ca s nu aflai acestea
din spusele mele, ci ale lui, s ne oprim aici cuvntul i s-i trimitem slav
lui Dumnezeu, Cel care ne ofer astfel de profesori, fiindc a Lui este
slava n vecii vecilor. Amin!
(trad. din lb. greac de Constantin GEORGESCU)
210
IN
TEOLOGIA ORTODOX
CONTEMPORAN
211
212
213
214
215
14
216
217
DH 3857-3861 (pp. 1075-1078), n special DH 3860 (p. 1077). O luare de poziie foarte
informativ privitoare la aceasta se gsete la H.-J. SCHULZ, kumenische
Glaubenseinheit aus eucharistischer berlieferung, Paderborn, 1976, pp. 85 .u.
26
Pontifikale Romanum, pp. 69.u.; vezi noua versiune n: Pontifikale postvaticanum, p.
94, n care puterea de consacrare nu mai este accentuat n mod unilateral.
27
P. JOUNEL, Die Ordinationen, p. 38.
218
219
ar trebui astfel s arate mult mai mult nelegere pentru acest aspect,
dect arat de regul. Prin aceasta, cazurile devenite aproape norm nu
primesc natural nicio justificare, deoarece aceast succesiune presbiterial
destul de prezent [n istorie n.tr.] nu este luat n serios, de asemenea,
nici chiar n protestantism, iar administrarea sacramentelor prin persoane
nehirotonite, cel puin n faza de practic, a devenit o regul. Nu doresc
prin aceasta s scuz, de asemenea, refuzul strict de a cuta drumul spre a
depi fixaiile medievale vestice. Acesta nu este ns tipic pentru ntreg
luteranismul, ci n special pentru protestantismul german.
Hirotonia i slujirea duhovniceasc n teologia ortodox
Neclaritatea durabil n determinarea relaiei dintre forma i
materia n Biserica Romano-Catolic nu a rmas neremarcat n Biserica
Ortodox, iar un teolog ortodox din sec. al XIX-lea luda n acest sens
chiar pe protestani, la a cror hirotonie, aa cum este corect, rugciunea
i punerea minilor constituiau un punct central32. ndoielile privitoare la
validitatea hirotoniilor romano-catolice, care exist cu certitudine n
teologia ortodox, nu s-au ntemeiat pe problemele legate de definirea lui
forma i materia, ci ntotdeauna ecleziologic. Teologiei ortodoxe nsei i
sunt strine n totalitate ntrebrile privitoare la caracterul sacramental al
hirotoniei episcopului. Aici, n ceea ce privete aprecierea pozitiv a
presbiteratului, nu s-a mers mai departe dect n rugciunile de hirotonie,
n care este invocat darul nvrii i al svririi jertfei euharistice, nu
numai pentru episcop, ci i pentru preot (). n afar de
aceasta, slujirea preotului a rmas ns dependent de cea a episcopului,
n prezena cruia unui preot nu i este permis, de exemplu, s
binecuvnteze credincioii. n Biserica Ortodox, convingerea c hirotonia
nu poate fi svrit dect de ctre episcopi, era att de exclusiv, nct
rascolnicii, care s-au separat n sec. al XVII-lea de Biserica statal Rus,
sau au lsat s slujeasc la ei preoi fugii, dup prerea lor, din Biserica
total pervertit rus, sau ramura radical a lor , au renunat mai bine
la preoie de tot, atunci cnd a decedat singurul episcop care ar fi putut
svri hirotonii pentru ei33.
32
220
K.Ch. FELMY, Die Deutung der Gttlichen Liturgie in der russischen Theologie. Wege
und Wandlungen russischer Liturgie-Auslegung, Berlin/New York, 1984 (AKG 54), pp.
329 .u.
35
O excepie important este cea a stareului rus Feofan (Govorov), canonizat n 1987,
care, trind ultimii ani ai vieii ntr-o izolare strict fa de lume, svrea singur
Dumnezeiasca Liturghie zilnic. Exist teologi ortodoci care resping foarte hotrt o
astfel de practic.
36
J. WASMUTH, Der Protestantismus und die russische Theologie. Zur Rezeption und
Kritik des Protestantismus in den Zeitschriften der Geistlichen Akademien in der
Wende vom 19. zum 20. Jahrhundert, Gttingen, 2006.
221
222
223
expresii ale relaiei deosebite, n care este aezat cel hirotonit. Atunci
cnd hirotonia este neleas ca fiind constitutiv pentru comuniune, i
comuniunea, ca koinonie a Duhului, este prin natura sa o fiin
relaional, preoia n totalitatea ei poate fi descris ca o
multilateralitate de relaii n interiorul Bisericii i n relaia ei cu
lumea43.
224
Dovad este P. PLANK, Die Eucharistieversammlung als Kirche. Zur Entstehung und
Entfaltung der eucharistischen Ekklesiologie Nikolaj Afanasevs (1893-1966),
Wrzburg, 1980 (C 31), p. 11.
47
Deosebit de importante sunt aici lucrrile: N. AFANASEV, Dve idei Vselenskoj Cerkvi
[Dou idei despre Biserica Universal], n: Put 45/1934, 16-29; IDEM, Cerkov Ducha
Svjatogo [Biserica Duhului Sfnt], Paris, 1971; Lglise qui prside dans l Amour, n:
N. AFANASEV .a., La Primaut de Pierre dans l glise Orthodoxe, Neuchtel, 1960, pp.
7-64.
48
N. AFANASEV, L glise, p. 27.
49
n sensul celui de-al treilea atribut al Bisericii mrturisit n Crezul niceoconstantinopolitan catolicitatea tradus n limba romn i prin universalitate sau
sobornicitate, n sensul totalitii prezenei lui Hristos n fiecare comunitate eclezial
(n.tr.).
225
15
50
226
IALOG
TEOLOGIC
Cristian GAGU
Facultatea de Litere i Teologie Galai
227
CRISTIAN GAGU
228
A se vedea i Mt 28, 18; 1 Co 15, 27; Ef 1, 22; 4, 15; Col 1, 18; 2, 10. Textele
scipturistice sunt citate din Biblia sau Sfnta Scriptur, ed. jubiliar a Sfntului Sinod
(Bartolomeu Anania), Bucureti, 2001.
6
A se vedea i 2 Co 5, 21.
229
CRISTIAN GAGU
ntrite n veacul veacului, fcute ntru adevr i dreptate (Ps 110, 7-8).
Este vorba, evident, de Legea Noului Testament, exprimat n Sfnta
Evanghelie n cele nou fericiri, n poruncile i sfaturile evanghelice prin
care Mntuitorul a mplinit Legea Vechiului Testament n-am venit
s stric, ci s plinesc (Mt 5, 17).
Trimindu-i pe Sfinii Apostoli la propovduirea Evangheliei,
deodat cu mprtirea harului Sfntului Duh (Mt 28, 18-20),
Mntuitorul i-a investit i cu autoritatea i legitimitatea de a conduce
Biserica i, prin urmare, de a adopta i a institui, n concordan cu legea
evanghelic, norme dup care s se conduc Biserica i prin care aceasta
s rspund att nevoilor interne, ct i provocrilor venite din exterior.
Prin mprtirea harului Sfntului Duh episcopilor i preoilor n Sfnta
Tain a Hirotoniei, Sfinii Apostoli au transmis la rndul lor aceast
autoritate i legitimitate acestora luai aminte la voi niv i la toat
turma n care Duhul Sfnt v-a pus pe voi episcopi, ca s pstorii
Biserica lui Dumnezeu (FA 20, 28) i, prin ei, Bisericii adunat n
sinoade ecumenice sau locale.
n afara sinoadelor, n virtutea preoiei universale a credincioilor
si (1 Ptr 2, 9; 1 In 2, 20, 27), Biserica i exprim autoritatea, ca plerom
a fiilor si duhovniceti, i prin datinile i tradiiile legate de viaa
bisericeasc sau care decurg din aceasta, n msura n care acestea sunt,
la rndul lor, n conformitate cu legea evanghelic i cu nvtura
Bisericii.
Temeiul Legii i scopul ei
Temeiul n baza cruia Mntuitorul Iisus Hristos a ntemeiat
Biserica prin jertfa Crucii i a dat oamenilor Legea Noului Testament l
constituie iubirea, pentru c Dumnezeu este iubire (1 In 4, 16). n
iubirea Sa Dumnezeu i cuprinde pe toi oamenii, fr nicio discriminare
El face s rsar soarele Su peste cei ri i peste cei buni i face s
plou peste cei drepi i peste cei nedrepi (Mt 5, 45) i ne poruncete
s iubim fr discriminare pe toi semenii notri (Lc 10, 29-37), inclusiv
pe vrjmai iubii pe vrjmaii votri (Mt 5, 44).
Pe temeiul poruncii iubirii lui Dumnezeu S iubeti pe Domnul
Dumnezeul tu aceasta este marea i ntia porunc (Mt 22, 37),
concretizat n iubirea aproapelui S iubeti pe aproapele tu ca pe
tine nsui (Mt 22, 39) i cine iubete pe Dumnezeu s iubeasc pe
aproapele su (1 In 4, 20-21) i-a manifestat Biserica, de-a lungul
veacurilor, autoritatea de a adopta i a institui norme dup care s se
230
231
CRISTIAN GAGU
7
8
Rm 16, 1; can. 19, sin. I ec.; can. 15, sin. al IV-lea ec.
Hirotesia este o ierurgie, n timp ce hirotonia este Sfnt Tain.
232
Scrieri neautentice sau a cror autenticitate este ndoielnic, atribuite n mod fals unor
autori a cror autoritate este recunoscut, pe care Biserica nu le recunoate i nu le
numr ntre crile religioase canonice.
10
Traduse i publicate n lb. romn n: Evanghelii gnostice, trad., studiu introductiv i
note de Anton Toth, Ed. Herald, Bucureti, 2005.
233
CRISTIAN GAGU
11
234
235
CRISTIAN GAGU
16
236
237
CRISTIAN GAGU
din Fecioara Maria, Mntuitorul Iisus Hristos i-a redat femeii demnitatea
de dinainte de cderea n pcat i dintru nceput membrii primelor
comuniti cretine au contientizat aceast nou stare de fapt. Sf.
Apostol Pavel le amintete pe femei n epistolele sale ca ajutoare foarte
importante n propovduirea Evangheliei, iar n epistola adresat
efesenilor precizeaz foarte clar c raportul brbatului cu femeia att n
familie, ct i n biseric, trebuie s aib drept model raportul dintre
Hristos i Biseric (Ef 5, 22-33). Dac prii brbteti i se acord
ntietate n Biseric la diferite momente liturgice, aceast tradiie se
subsumeaz nvturii Sfntului Apostol Pavel despre pstrarea
rnduielii n Biseric, iar aceast ntietate este una de onoare. Ea
decurge din iubirea i respectul manifestate de femeie pentru brbat n
cadrul familiei, dup modelul Biseric-Hristos, fiind extins i la nivelul
Bisericii, i nu este de alt natur.
n Biserica Ortodox, pstrtoarea fidel a nvturii Mntuitorului
Iisus Hristos i a Sfinilor Si Apostoli, exist, n afar de preoia
sacramental, i o serie de tradiii, legate de diferite srbtori sau
momente liturgice importante, la care pot participa doar brbaii, nu i
femeile. Unele din aceste tradiii, mai ales cele foarte populare n rndul
cretinilor, care nsoesc sau urmeaz unor srbtori sau momente
liturgice la care particip foarte muli credincioi, au constituit prilej de a
aduce Bisericii acuza c discrimineaz femeia. Este cazul tradiiei
pescuirii Sfintei Cruci pe care o arunc n ap episcopul sau preotul la
srbtoarea Botezului Domnului, dup sfinirea cea mare a apei, la care
pot participa doar brbai17.
Dei aceast regul nu a fost statuat de Biseric n vreun canon
scris, ea face parte integrant din tradiia vieii bisericeti, cptnd
caracter de lege nescris, ceea ce nseamn c este n uzul general al
ntregii Biserici Ortodoxe, c a fost acceptat n mod tacit de Biseric, c
a fost, de asemenea, acceptat n mod voluntar de fiii duhovniceti ai
Bisericii i este n practic de o perioad mare de timp18.
Despre ct de important este datina pentru popor, mai ales atunci
cnd este legat de un eveniment religios, st mrturie folclorul poporului
romn. Sunt foarte multe obiceiuri i datini populare cu caracter religios,
unele chiar de sorginte pgn, motenite i perpetuate pn n ziua de
17
238
azi, n care, dup caz, nu este acceptat fie partea femeiasc, cum este
cazul cluului, fie cea brbteasc, cum este cazul dansului fetelor de la
Cplna, pentru a nu aminti dect dou exemple. Exist, de asemenea, o
serie de tradiii i obiceiuri legate de diferite momente liturgice
importante din viaa cretinului, precum scldatul pruncului de ctre na
dup ce acesta a fost botezat, gtitul miresei nainte de nunt i
dezgtitul acesteia de ctre na la sfritul nunii, la care nu particip
dect femeile, potrivit tradiiei brbailor fiindu-le interzis prezena, fr
ca acetia s se simt cumva discriminai, i exemplele ar putea continua.
Drepturi discriminate de femeia ce lupt mpotriva pretinsei
discriminri a ei de ctre Biseric
Luptnd pentru a nltura unele pretinse discriminri i a dobndi
drepturi pe care Dumnezeu i Biserica nu le-a pus niciodat pe seama ei,
femeia modern, feminista, repet cumva, la un alt nivel, greeala primei
femei, aceea fiind amgit c va fi ca Dumnezeu (Fc 3, 5) iar aceasta c
poate fi ca brbatul, c poate fi n locul acestuia, locul fructului oprit fiind
luat de darul interzis al preoiei. n timp ce i risipete energiile pentru a
demonstra c poate fi ca brbatul, femeia face ns nelucrtor darul
naterii de prunci, sau refuz pur i simplu rodul acestui dar,
discriminnd deci dreptul i ndatorirea sfnt de a-I sluji lui Dumnezeu
n maternitate, dar dumnezeiesc ncredinat exclusiv ei. Maternitatea, cu
tot ce implic ea, cu toate tririle i strile afective i emoionale,
manifestate n iubirea pruncului i n grija pentru viaa acestuia, pentru a
crei aprare adevrata mam i sacrific propria via, motiv pentru care
s-a i afirmat c maternitatea este o form particular a chenozei
feminine19, este ceea ce deosebete fundamental, la nivel psiho-somatic,
femeia de brbat. Tocmai maternitatea, prin care femeia se mplinete pe
sine i este mntuit ea ns se va mntui prin natere de copii, dac
cu simplitate rmne-n credin, n iubire i-n sfinenie (1 Tim 2, 15)
, dovedete c prerea potrivit creia o desemnare global a unor
sarcini ca masculine i a altora ca feminine are () implicaii sociale
puternice i () devastatoare care ar afecta toate femeile i brbaii (p.
127) este greit cel puin n parte, slujirile ce decurg din darul
maternitii fiind mai potrivite sensibilitii femeii. O parte a acestor
19
Paul EVDOKIMOV, Taina iubirii. Sfinenia vieii conjugale n lumina tradiiei ortodoxe,
trad. de Gabriela Moldoveanu, verificarea i mbuntirea traducerii de pr. Vasile
Rduc, Bucureti, 1994, p. 158.
239
CRISTIAN GAGU
Aceste versuri sunt, cred, cel mai potrivit i mai frumos rspuns pe
care poate i trebuie s-l dea Biserica femeii cretine moderne, feministei,
ele reamintindu-i acesteia drepturile i darurile cu care a fost druit i
slujirile la care este chemat de Dumnezeu i de Biseric, deosebit de
importante pentru slujirea Bisericii i a societii, care-i fac cinste i o
nnobileaz.
20
240
CRONICA
RONICA
Facultatea de Teologie Ortodox Patriarhul Justinian din
Bucureti
Doctorate acordate:
n data de 13 sept. 2007, Ciprian Burlcioiu a susinut teza de doctorat cu
titlul: Concordia Leuenberg i acordul bisericesc Meissen. Coninutul,
receptarea i perspectivele lor, sub ndrumarea pr. prof. dr. Viorel Ioni.
n data de 9 oct. 2007, Martin Neubauer a susinut teza de doctorat cu
titlul: Capelanatul militar. Reper de evaluare a relaiei dintre Biseric i stat n
Germania i Romnia, sub ndrumarea pr. prof. dr. Nicolae D. Necula. De
asemenea, n aceeai zi, Ion Brnea a susinut teza de doctorat cu titlul: Muzica
bisericeasc n Oltenia de-a lungul timpului, sub ndrumarea pr. prof. dr. Nicu
Moldoveanu.
n data de 13 nov. 2007, Nicolae Giolu a susinut teza de doctorat cu
titlul: Clerici ortodoci romni creatori de muzic psaltic bisericeasc n sec.
XIX-XX, iar Gheorghe Neacu teza de doctorat cu titlul: Cultura muzical
bisericeasc n eparhia Argeului de la nceputuri pn astzi, ambii sub
ndrumarea tiinific a pr. prof. dr. Nicu Moldoveanu.
n data de 15 nov. 2007, Pompiliu Nacu a susinut teza de doctorat cu
titlul: Eresurile primelor veacuri cretine i dinuirea lor la nceputul mileniului
III, sub ndrumarea pr. prof. dr. Dumitru Popescu.
Organizare de manifestri tiinifice:
La invitaia Facultii de Teologie Ortodox din Bucureti i a Centrului
de Studii i Documentare Societate, Drept, Religie (asociat Centrului de
cercetare n Sociologia religiilor i Etic social din Strasbourg), n ziua de 29
octombrie 2007, dl. prof. dr. Jean-Pierre Bastian, profesor de Sociologia Religiei
la Facultatea de Teologie Protestant a Universitii Marc Bloch din Strasbourg
(Frana), a susinut conferina cu tema: Fenomenul religios contemporan n
Europa. Bisericile istorice i dimensiunea secularizrii.
241
16
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242
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243
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liturgic, iar pr. conf. dr. Irimie Marga a fcut parte din Comitetul local de
organizare.
De asemenea, n contextul manifestrilor: Sibiu capital cultural
european, au avut loc numeroase simpozioane, unele dintre ele gzduite i de
Facultatea de Teologie Andrei aguna. Astfel, ntre 27-28 aug. 2007 a avut loc
Conferina internaional: Philosophical Concepts and Religious Metaphors:
New Perspectives on Phenomenology and Theology, la care au participat,
alturi de Decanul Facultii, prof. dr. Dorin Oancea, i John Milbank (Londra),
Jad Hatem (Beirut), Bogdan Ttaru-Cazaban (Bucureti), Mihail Neamu
(Bucureti).
Apoi, ntre 5-7 sept. 2007 a avut loc cel de-al 14-lea Simpozion
internaional de muzic bizantin, la care au participat Lycurgos
Anghelopoulos (Atena), Vasile Grjdian (Sibiu), Maria Alexandru (Tesalonic) .a.
Pr. prof. Vasile Grjdian a susinut referatul: Oratoriul Octoihul de la Sibiu al
pr. Gh. oima, un monument muzical al Ortodoxiei transilvnene, iar pr. dr.
Sorin Dobre referatul: Muzica bisericeasc din Transilvania un manuscris
inedit.
ntre 9-11 sept. 2007, a avut loc Congresul internaional: Abordri
interdisciplinare ale dialogului ntre tiin, art i religie n Europa de
mine, la care au participat Denis Alexander, Gennaro Auletta, Horia Bdescu,
Ron Cole-Turner, PS Sofronie Drincec (episcop de Oradea, Bihor i Slaj), Mgr.
Aldo Giordano, Antje Jackeln, Adrian Lemeni, Rev. Tierry Magnin, Basarab
Nicolescu, Vincenzo Paglia (episcop de Terni Narni Amelia), Roberto Poli, Jean
Staune, Magda Stavinschi .a. Pr. prof. dr. Dorin Oancea a susinut referatul:
Scientific knowledge and theological reflexion in Exact Exposition of the
Orthodox Faith by St John of Damascus, iar ierom. dr. Vasile Brzu a susinut
referatul: Lanthropologie anthropomorphique comme fondement dune
neurotheology rele chez Diadoque.
La 18 sept. 2007, Centrul de Cercetare Ecumenic din Sibiu (al Facultii
de Teologie Ortodox Andrei aguna), n colaborare cu Societatea GermanoRomn din Berlin i Fundaia Konrad Adenauer, a organizat conferina
internaional cu titlul: Religia i Societatea n Romnia. Referatul de
deschidere cu titlul: Bisericile i comunitile religioase din Romnia, a fost
inut de lect. dr. Paul Brusanowski. De asemenea, pr. conf. dr. Irimie Marga a
susinut referatul: Poziia juridic a Bisericilor i comunitilor religioase n
sistemul politic. Au mai participat Holger Dix (Fundaia Konrad Adenauer),
Stefan Tobler (Sibiu), Berthold Kber (Kln), Alexander Roth (Berlin), Dorothe
de Nve (Halle), Christian Autengruber (Viena). La sfritul conferinei a avut loc
masa rotund cu tema: Religia i societatea contribuia Bisericilor la cultura
politic i la formarea societii civile, la care au participat: pr. prof. dr. Dorin
Oancea (decanul Facultii de Teologie Ortodox din Sibiu), Jrgen Henkel
(Sibiu), Ioan Popoviciu (Oradea) i Mrta Bod (Cluj).
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ntre 14-16 sept. 2007, lect. dr. Paul Brusanowski a participat la cea de-a
42-a conferin a Cercului de lucru pentru Istoria Transilvaniei (Arbeitskreis fr
Siebenbrgische Landeskunde), cu titlul: Hermannstadt ein Zentrum in
Randlage (Sibiul un centru la periferie), susinnd referatul: Vom ersten
Bischofssitz zur Metropolie Siebenbrgens (De la primul sediu episcopal la
Mitropolia Ardealului).
La 5 oct. 2007, IPS Mitropolit prof. dr. Laureniu Streza a participat la
Simpozionul: Educaia n spiritul valorilor europene i a integrrii europene,
organizat la Biblioteca Astra din Sibiu.
La 10 oct. 2007, IPS Mitropolit prof. dr. Laureniu Streza a participat la
Simpozionul: Ziua Bibliei, organizat de Societatea Biblic Interconfesional din
Romnia la Facultatea de Teologie Ortodox Andrei aguna.
La 17 oct. 2007, IPS Mitropolit prof. dr. Laureniu Streza a participat la
Conferina preoeasc cu tema: Filantropia cretin oglindit n lucrarea
pastoral-misionar i social a Bisericii, organizat la protopopiatele din
Arhiepiscopia Sibiului.
La 18 oct. 2007, IPS Mitropolit prof. dr. Laureniu Streza a participat la
Simpozionul: Sf. Ioan Gur de Aur: Ierarh Teolog Filantrop, organizat la
Facultatea de Teologie Ortodox Andrei aguna. La acelai simpozion, au
prezentat referate i cadre didactice de la Facultatea sibian: pr. prof. dr. Nicolae
Chifr (Atitudinea Sfntului Ioan Gur de Aur fa de nedreptile sociale), pr.
prof. dr. Vasile Mihoc (Sf. Pavel i evreii dup comentariul Sf. Ioan Gur de
Aur la Romani 9-11), ierom. dr. Vasile Brzu (Ecouri ale disputei mesaliene n
viaa i opera Sfntului Ioan Gur de Aur), lect. dr. Daniel Mihoc (Aspects of
Ecclesiology in the Letter to the Ephesians according to St. John Chrysostom).
La 19 oct. 2007, IPS Mitropolit prof. dr. Laureniu Streza a participat la
Conferina: Icoana ntre spiritualizare i profanare, organizat la Biblioteca
Astra din Sibiu cu ocazia Trgului Naional de Carte i Revist Religioas.
La 1 nov. 2007, lect. dr. Paul Brusanowski a participat, alturi de dl.
consilier prezidenial Bogdan Ttaru-Cazaban, la Conferina i Masa rotund cu
tema: Religie i societate n Romnia, desfurat la Academia European din
Berlin, n deschiderea programului Zilele Culturii Romneti la Berlin, cu titlul
generic: Rumnien Blickwechsel (Romnia Schimbare de perspectiv), un
program-cadru organizat de Institutul Cultural Romn Titu Maiorescu i de
Museum Europischer Kulturen/Staatliche Museen zu Berlin, n parteneriat cu:
Academia European Berlin, Museen Dahlem-Kunst und Kulturen der Welt,
Universitt der Knste, Bode-Museum.
ntre 2-6 nov. 2007, lect. dr. Paul Brusanowski a participat i organizat, n
calitate de director de proiect, Conferina inter-religioas cu titlul: Identiti
religios-culturale n Europa i Orientul Mijlociu. Coordonatele unui posibil
dialog ntre Cretinism i Islam, care a avut loc la Cisndioara i Sibiu, sub
egida Institutului Romn de Studii Inter-Ortodoxe, Inter-Confesionale i InterReligioase (INTER) din Cluj-Napoca. Au mai participat Peter Antes (Hanovra),
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n perioada 11-16 iul. 2007, prep. drd. Iulian Damian a participat la cea
de-a 2-a Conferin a Tinerilor Ortodoci, intitulat: Membri ai Bisericii
ceteni ai lumii, care a avut loc la Istanbul (Turcia).
n perioada 24-27 aug. 2007, pr. lect. dr. Dan Sandu a participat la
conferina intitulat Pentru ca lumea s cread, desfurat la Uppsala (Suedia).
De asemenea, n perioada 27-30 aug. 2007, a participat i la seminarul intitulat
Credina i mediul forestier, care a avut loc la Gotland (Suedia).
n perioada 25-26 aug. 2007, conf. dr. Nicoleta Melniciuc-Puic a
participat la 5th International Conference in Management of Technological
Change, desfurat la Alexandropolis (Grecia).
n perioada 25 aug.-14 oct. 2007, lect. dr. Merior Dominte i lect. drd.
Stelian Onica au participat cu lucrri expuse n cadrul celui de-al 34-lea Salon
Internaional de Umor, desfurat la Piracicaba (Brazilia).
n perioada 13-18 sept. 2007, pr. prof. dr. Viorel Sava a reprezentat
Facultatea de Teologie Ortodox din Iai la Simpozionul tiinific internaional:
Sf. Ioan Hrisostom Arhiepiscopul Constantinopolului (aniversarea a 1600 de
ani de la moartea sa, 407-2007), desfurat la Istanbul (Turcia).
n perioada 17-22 sept. 2007, conf. dr. Nicoleta Melniciuc-Puic a
participat la Simpozionul internaional intitulat: Studies on Historical Heritage,
desfurat n Antalia (Turcia). De asemenea, n perioada 17-21 sept. 2007, a luat
parte i la lucrrile Conferinei internaionale Lasers in Conservation of
Artworks, desfurat la Madrid (Spania).
n perioada 27-30 sept. 2007, pr. prof. dr. Viorel Sava a participat la
conferina intitulat: The Paths of Santiago de Compostela and the Meeting of
the Hotel-Dieu, desfurat la Le Puy en Velay (Frana), organizat de Institutul
European pentru Itinerarii Spirituale cu ocazia mplinirii a 20 de ani de la
inaugurarea pelerinajelor la Santiago de Compostela (Spania), sub egida
Consiliului Europei.
n perioada 1 oct.-30 dec. (sem. I, anul univ. 2007-2008), la invitaia
Universitii din Fribourg (Elveia), pr. lect dr. Adrian Dinu a susinut un curs
intitulat Les Eglises orientales et la thologie orthodoxe, n cadrul Institutului
de Studii Ecumenice din Fribourg.
n luna oct. 2007, lect. dr. Merior Dominte i lect. drd. Stelian Onica au
participat cu lucrri expuse n cadrul Expoziiilor internaionale de Art Potal,
desfurate la Santiago do Cacem (Portugalia, cu titlul Breast Cancer) i
Krakujevac (Serbia, cu titlul Two faces of the day).
n perioada 18-19 oct. 2007, pr. conf. dr. Ioan Vicovan a participat la
Simpozionul teologic internaional intitulat Sfntul Ioan Gur de Aur: Ierarh
Teolog Filantrop, organizat de Facultatea de Teologie Ortodox Andrei
aguna din Sibiu, unde a susinut prelegerea intitulat: Sfntul Ioan Gura de
Aur teologul filantropiei.
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Au susinut referate urmtorii: pr. conf. dr. Ion Stoica, n cutare de noi valori
sau redescoperirea i actualizarea valorilor tradiionale; pr. lect. dr. Petre
Coma, Necesitatea catehizrii omului de tiin; pr. asist. drd. Sorin Bute,
Reducionismul tiinelor moderne i taina realului; pr. lect. dr. Marian Vlciu,
Documentul BEM i semnificaia lui pentru lumea cretin; asist. drd. Cristian
Petcu, Raportul dintre drept i religie. Impactul acestui raport asupra
societii actuale; asist. Costin Vasile, Antropologia n cartea Facerea; pr. lect.
Laureniu Brbulescu, Energiile necreate ca puncte de legtur ntre
Dumnezeu i lume; lect. drd. Alina Anghel, Serviciile sociale specializate n
asistena social n Romnia; pr. asist. Adrian Ignat, Gnoz i sophie n
primele veacuri cretine; pr. lect. dr. Mihai Teodorescu, Convieuire i
comuniune religioas n viaa poporului evreu; pr. prof. dr. Alexandru Stan,
Persoana n tiin i n religii; pr. lect. dr. Aurel Radu, Revelaie i tiin; dr.
ing. chim. Mircea Florin Caraca, Echilibre dinamice ale sufletului marcate de
starea de linite sau pace; lect. dr. Ioan Alexandru Ivan, Dovezi i curente
tiinifice contemporane n sprijinul originii create a universului; prof. dr. mat.
Oprea Miron, Crucea n planul creaiei; pr. lect. dr. Mihail Teodorescu, tiin
i religie n crile Pentateuhului; dr. Rodion Galeriu, Matematic i religie;
lect. dr. Alexandru Arion, Cosmologia cretin i modelul tiinific al originii
universului; prof. dr. Gheorghe Anghelescu, Omul un microcosmos
ndumnezeit prin Logos. Succint temei teologico-filosofic.
n ziua de 19 iul. 2007 a avut loc Simpozionul cu titlul: Religie i
securitate. Provocri contemporane, tem dezbtut n cadrul proiectului de
cercetare Implicaii ale religiilor asupra societii n contextul extinderii UE.
Au fost prezeni reprezentani ai Universitii Naionale de Aprare Carol I din
Bucureti, ai Facultii de Teologie Ortodox din Bucureti i ai Facultii de
Teologie din Trgovite. Din partea Facultii noastre au susinut referate
urmtorii: IPS Arhiepiscop prof. dr. Nifon Mihi, pr. prof. dr. Alexandru Stan,
pr. conf. dr. tefan Florea, pr. conf. dr. Ion Stoica i pr. lect. dr. Mihail
Teodorescu.
O alt sesiune de dezbatere din cadrul aceluiai proiect de cercetare,
avnd ca tem de dezbatere: Demnitatea i responsabilitatea persoanei umane
privind securitatea global, s-a desfurat n ziua de 23 iul. 2007 la biblioteca
Facultii de Teologie din Trgovite. Dup dezbatere oaspeii au vizitat
mnstirile din cadrul Arhiepiscopiei Trgovite.
n ziua de 15 nov. 2007 a avut loc Simpozionul cu tema: Darul Sacru al
Vieii i contientizarea responsabilitii umane pentru acesta. Au fost prezeni
reprezentani ai prilor implicate n proiectul de cercetare: Implicaii ale
religiilor asupra societii n contextul extinderii UE. Au susinut referate: IPS
Arhiepiscop prof. dr. Nifon Mihi, pr. prof. dr. Leon Arion: Viaa venic este
cunoaterea lui Dumnezeu; pr. prof. dr. Alexandru Stan: Darul sacru al vieii i
contientizarea responsabilitii umane pentru aceasta; prof. dr. Gheorghe
Anghelescu: Dimensiunea demnitii umane n gndirea patristic clasic de
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limb greac; pr. conf. dr. Ion Stoica: Viaa ca posesiune sau ca dar sacru i
misiune sfnt a persoanei umane; pr. conf. dr. tefan Florea: Darul sacru al
vieii i pstrarea lui astzi; pr. lect. dr. Petre Coma: Unitatea credincioilor
un mijloc pentru contientizarea responsabilitii umane fa de darul sacru al
vieii; pr. lect. dr. Marian Vlciu: Familia cretin i rolul ei pentru pstrarea
demnitii umane i a sfineniei vieii; lect. dr. Alexandru Arion: Eutanasia i
coliziunea ei cu darul divin al vieii; pr. lect. dr. Mihail Teodorescu: Darul
sacru al vieii n crile Vechiului Testament; pr. lect. dr. Marian Vlciu:
Spovedania ca Tain a tmduirii omului i a restaurrii vieii; pr. asist. drd.
Adrian Ignat: Persoana uman creatoare i deintoare de valori; pr. asist.
drd. Sorin Bute: Bioetica: rspunsul culturii contemporane la problemele
morale privitoare la via; asist. drd. Cristian Vasile Petcu: Responsabilitatea n
faa darului vieii privire canonico-juridic.
Participri la manifestri tiinifice:
n perioada 19-20 oct. 2007 s-a desfurat la Facultatea de Teologie
Ortodox Andrei aguna din Sibiu simpozionul cu tema: Sf. Ioan Gur de Aur:
Ierarh Teolog Filantrop. Din partea Facultii noastre au participat: pr. lect.
dr. Mihail Teodorescu i pr. lect. dr. Marian Vlciu.
n perioada 15 iun.-3 iul. 2007, pr. lect. dr. Mihail Teodorescu a susinut o
serie de prelegeri pe teme de educaie i pedagogie la Universitatea din Joensuu
(Finlanda). Cursurile au fost susinute n cadrul unui proiect derulat ntre
Universitatea Valahia din Trgovite i Universitatea din Joensuu (Finlanda).
(tefan FLOREA)
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n perioada 4-6 dec. 2007, pr. conf. dr. Miron Erdei, eful de catedr al
Facultii de Teologie Ortodox din Oradea, a participat la simpozionul cu tema:
Etic etnie i confesiune, organizat de Facultatea de Teologie Ortodox din
Cluj-Napoca. Cu aceast ocazie a prezentat referatul: Cuvntul n etic i etica
la etnii. La aceeai manifestare tiinific a participat i pr. prof. dr. Dumitru
Meghean, care a susinut referatul cu titlul: Omul religios rstignit ntre drama
faustian i perceptele vieii morale.
(Viorel POPA)
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Gheorghe G. HOLBEA,
.
,
..,
, 2006, 478pp.
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acest gest al unor teologi romni i strini mai apropiai de persoana i de opera
Pr. D. Stniloae o datorie important fa de contribuia teologic a celui din
urm care a marcat att de frumos i a determinat teologia romneasc i
ortodox contemporan. Cu att mai mult cu ct, opera printelui Stniloae
rmne nc necunoscut n afara rii (dar i n interiorul ei).
Aa cum citim n Cuvntul nainte al lucrrii, a fost realizat sub
ndrumarea prof. D. Tselenghidis i cu sprijinul apropiat al prof. N. Matsukas i
prof. G. Martzelos i constituie totodat o prim ncercare de prezentare n
spaiul grecesc a teologiei importantului teolog romn. Motivaia lucrrii se pare
c o reprezint nu att faptul argumentrii unei anume reprezentativiti
romneti de nivel, ci dovedirea nevalabilitii afirmaiei c teologia Pr. D.
Stniloae nu aduce nimic nou i c este o simpl reluare a teologiei Bisericii.
Autorul lucrrii susine, pe bun dreptate, tocmai faptul c teologia Printelui
Stniloae nu se desparte de teologia Bisericii pe care o aprofundeaz la modul
sublim i o nnoiete pe aceasta prin transpunerea ei n gndirea
contemporan cu gsirea unor rspunsuri importante la ntrebri ale cretinului
i teologului din zilele noastre. i acest lucru este exprimat n paginile acestei
lucrri printr-un paralelism legat de prezentarea concomitent a trsturilor i
tendinelor mai importante ale teologiei rsritene i apusene. Mai mult, lucrarea
se constituie n prezentarea dialogului pe care Printele Stniloae l-a deschis i
ntreinut cu aceast teologie recent: Lucrarea de fa ncearc s prezinte
sistematic i s analizeze dialogul teologic purtat de Pr. Stniloae cu diversele
curente filosofice i teologice ale Apusului secolului al XX-lea, cu reprezentaii n
parte ai acestora filosofia existenial, teologia demitizrii, teologia speranei,
teologia dialectic etc. ca i cu teologi din Rsritul ortodox, n mod special cu
teologii din diaspora ruseasc. Prin expunerea concepiilor teologice ale Pr.
Stniloae n comparaie cu cele ale teologilor amintii mai nainte, n legtur cu
teme precum triadologia, hristologia, soteriologia, pnevmatologia, eclesiologia,
antropologia etc, sunt accentuate n mod special anumite puncte care
caracterizeaz gndirea sa teologic4.
Ed. Anastasia, Bucureti, 2003 (393pp.). Aceste lucrri sunt frumos completate de
lucrarea L. IONESCU STNILOAE, Lumina faptei din lumina cuvntului. mpreun cu
tatl meu Dumitru Stniloae, Ed. Humanitas, Bucureti, 2000 (296pp.).
3
Spre exemplu lucrarea de doctorat a Pr. Lucian BOLO, Die Ekklesiologien von D.
Stniloae und W. Pannenberg. Ein oekumenisch- theologisches Vergleich, Regensburg,
2008. O alt lucrare de doctorat este pregtit n prezent la Universitatea din Tesalonic
de ctre drd. Dumitru Cacuci, ca i teza Taina omului lecturi paralele ale textelor pr.
D. Stniloae i ale lui F.M. Dostoievski, pregtit de drd. Bogdan Deciu.
4
Gh.G. HOLBEA, . ..., pp. 9-10.
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Amintim aici faptul c teza de doctorat care st la baza prezentei lucrri a fost susinut
la Universitatea din Tesalonic, Facultatea de Teologie Ortodox, n anul 2000. La aceast
dat sursele privitoare la viaa i bibliografia Printelui Stniloae erau mult mai reduse
dect n momentul de fa (cnd avem deja publicat o lucrare major n acest sens:
Virginia POPA, Printele Dumitru Stniloae. Bio- bibliografie, Ed. Trinitas, Iai, 2004
[524pp.]).
6
Gh.G. HOLBEA, . ..., p. 20.
7
Acesta a scris i publicat urmtorul studiu referitor la Sf. Grigorie Palama:
, , Sankt Petersburg/Alexandria,
1911. Nscut n 1874 n insula Lesbos, a desfurat o activitate impresionant, din
pcate, puin cunoscut teologilor de astzi. A nfiinat n Patriarhia Alexandriei
tipografia bisericeasc i revistele Ekklesiastikos Pharos i Pantainos i, mai trziu, a
condus revistele ateniene Ekklesiastikos Keryx, Kaine Didache (1918-1920), Theologia
i Ekklesia (din 1923 pn la moartea sa). n 1918 a fost numit profesor de Apologetic
i istoria Teologiei la Facultatea de Teologie din Atena, situaie n care l gsete i pr.
Dumitru Stniloae atunci cnd vine n 1927 pentru un an de zile la aceast facultate.
Acesta din urm nu se poate s nu fi audiat pe profesorul Papamihail i chiar s fi intrat
n contact cu crile acestuia. Cu att mai mult cu ct reputatul i eruditul profesor i
academician atenian s-a ocupat ndeaproape cu tradiia patristic, cu micarea isihast
din sec. al XIV-lea i cu promovarea Sf. Grigorie Palama ntre cei mai de seam teologi ai
Biseicii.
8
Pr. D. Stniloae Este primul teolog ortodox care a semnalat i a studiat importana
teologiei palamite pentru epoca noastr ( E, n: .
. A, , . , , 1976
apud: Gh.G. HOLBEA, . ..., p. 20, n. 15).
Lucrarea Viaa i nvtura Sf. Grigorie Palama (Sibiu, 1938) este prima ptrundere n
gndirea i teologia Sf. Grigorie Palama n sec. al XX-lea (Dumitru RADU, Coordonate i
permanene teologice n opera printelui acad. prof. dr. Dumitru Stniloe, n: Persoan
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, .
, trad. n lb. gr. de pr. Ctin Coman i Gh. Papaeftimiou, . , ,
1990, p. 13, apud Gh.G. HOLBEA, . ..., pp. 1718). Cu siguran ns, printele Stniloae a nvat grecete mai nti ntre 1914-1922 la
Liceul Andrei aguna din Braov, unde a fcut 8 clase, aceast coal fiind una
confesional (= un fel de Seminar teologic din zilele noastre). Facultatea de la Cernui,
cu tot sistemul ei scolastic, i-a oferit i ansa mbuntirii cunotinelor de limb greac,
de data aceasta la un nivel mult mai ridicat. Acest lucru explic ntr-un fel i faptul c
dup ce ajunge la Atena, printele Stniloae nu simte nevoia s rmn aici ca s
aprofundeze limba greac. O nvase deja din ar. n tot cazul studiile la Atena l ajut
foarte mult, katharevousa (= foarte apropiat de limba Sfinilor Prini) fiind la acea dat
limb oficial a statului grec. Studiile din Germania (Mnchen i Berlin) este posibil s-l fi
pus din nou n legtur cu limba greac. Dac nu la Atena, cel mai probabil aici a nvat
paleografia greac. O analiz minuioas a acestor lucruri ar aduce i n aceast direcie o
lumin de folos pentru generaiile mai tinere de teologi (biblioteca din Mnchen conserv
pe paginile mai multor cri semntura i diverse notie ale printelui Stniloae; mrturii
de acest tip ne-ar ajuta mult n indentificarea modului n care printele Stniloae i-a
construit pregtirea sa tiinific).
16
Printele Stniloae a studiat la Braov, Cernui, Bucureti, Atena, Mnchen, Berlin,
Paris, Belgrad, ns cele mai multe informaii le avem din partea sa n legtur cu
Facultatea de Teologie de la Cernui, organizat dup modelul colilor teologice
germane (Gh.G. HOLBEA, . ..., p. 16).
Printele Holbea ne spune urmtoarele lucruri referitoare la impresiile printelui
Stniloae fa aceast facultate: Prima constatare a printelui Dumitru este marea
diferen dintre experiena religioas dobndit n satul su i teologia academic:
Teologia era foarte academic. Numai raionalism... Unde era viaa religioas a
poporului? Cum puteam s m ntorc la credincioi cu acele noiuni sofistice despre
Dumnezeu? Teologia se prezenta drept o tiin definit de termeni metafizici: Dumnezeu
este neschimbtor, omul se poate schimba.... Un alt punct de ntrebare l constituia
ambiia teologiei academice: Dup multele incursiuni n manuale, dup nvarea tuturor
subcapitolelor din fiecare seciune a Dogmaticii, studenii aveau impresia c tiu totul, c
se spusese totul despre Dumnezeu i c nu se mai poate spune nimc nou. La Cernui a
fost preocupat de studiul Istoriei Bisericeti, ns n respectivul manual scria c isihasmul
este o micare ciudat. Tnrul Dumitru a observat opoziia ntre ceea ce susinea
manualul i practica Bisericii, pentru c apologetul isihatilor, Sf. Grigorie Palama, este
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unul dintre cei mai mari sfini ai Bisericii Ortodoxe. De asemenea, la Cernui a nvat
limba rus (ca s-i studieze pe noii teologi rui, n special pe S. Bulgakov) i a descoperit
gndirea german (Gh.G. HOLBEA, . ..., pp.
16-17). n ciuda celor spuse, pe bun dreptate, de ctre Pr. Stniloae despre Facultatea
de Teologie de la Cernui, cei care au cunoscut (preoi) absolveni ai acesteia
mrturisesc c au ntlnit n acetia persoane deosebite, att intelectual ct i
duhovnicete. Ar fi important o evaluare a sistemului teologic de la Cernui, n ideea c
ar putea constitui un model pentru nvmntul teologic romnesc de azi. Poate c i n
aceast chestiune teologia romneasc ar trebui s fie continuat de acolo de unde a fost
lsat.
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a secularizrii religioase romneti n contextul recentelor evoluii socioeconomice ale societii europene.
Consider c analiza publicat de dl. Laureniu Tnase este o contribuie
deosebit de important pentru nelegerea evoluiei fenomenului religios din ara
noastr i ofer un bogat material de referin tiinific n domeniul
disciplinelor socio-umane. Mai mult, prin faptul c lucrarea a fost publicat n
limba francez la editura Peter Lang din Elveia, n colecia publicaiilor
universitare europene, contribuie la promovarea unei abordri corecte a
schimbrilor prin care trece societatea contemporan, oferind un solid punct de
plecare pentru cercettorii n domeniu. Trebuie spus i apreciat faptul c
obiectivitatea academic a crii, precum i accesibilitatea sa tuturor celor
interesai de fenomenul religios, dar necunosctori ai limbii romne, ofer cel
mai solid argument c dl. Laureniu Tnase a realizat o carte de mare importan
pentru cultura i cercetarea romneasc n lume.
(Rzvan THEODORESCU)
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EVISTE DE TEOLOGIE
Conform actualei legislaii canonice catolice, prin expresia Sfntul Scaun (Sancta
Sedes) se nelege Pontiful Roman i diversele organisme ale Curiei Romane ce
acioneaz n numele su cu autoritatea Papei. Trebuie menionat, de asemenea, c
Sfntul Scaun are personalitate juridic internaional, acionnd ca reprezentant al
Bisericii Catolice n relaie cu alte state suverane sau organisme internaionale. ncepnd
cu Tratatul de la Lateran, stipulat ntre Sfntul Scaun i Regatul Italiei la 11 feb. 1929 i
ratificat la 7 iun. acelai an, Sfntul Scaun are ca baz teritorial, ce-i asigur
suveranitatea, statul Cetatea Vaticanului. Episcopul Romei este suveran n acelai timp al
statului Cetatea Vaticanului i al Sfntului Scaun, ns relaiile diplomatice sunt
ncheiate ntotdeauna doar ntre state i Sfntul Scaun. n consecin, trimiii papei
(nunii) sunt ambasadori ai Sfntului Scaun. n ceea ce privete relaiile internaionale,
trebuie precizat c Sfntul Scaun nu este membru ONU, ns are calitatea de observator
(de altfel, este singurul stat cu un asemenea statut, dup ce, n 2002, Elveia a fost
admis ca membru cu drepturi depline n ONU).
2
Congregaiile, n conformitate cu legislaia canonic latin actual, sunt departamentele
executive ale Curiei Romane responsabile cu administraia central ordinar i au fost
nfiinate de papa Sixtus al V-lea, n 1588. La nceput erau n numr de 14, ns mai
trziu numrul lor va fi redus, cci Codex Juris Canonici din 1917 prevedea doar 7
congregaii, iar papa Paul al VI-lea, prin reforma din 1967, fixeaz un numr de 9
congregaii, care se pstreaz i azi. nnoirea adus de papa Ioan Paul al II-lea
congregaiilor, prin constituia apostolic Pastor Bonus din 1988, se refer n special la
prezentarea competenelor acestora. Din punct de vedere organizatoric, o congregaie
reprezint un grup de cardinali i episcopi, care, lucrnd colegial, se ocup de problemele
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particulare ale Bisericii, primind aceast putere din partea autoritii supreme a Bisericii
Catolice, adic Papa, pentru a putea fi n serviciul diferitelor Biserici locale sau
particulare (teologia catolic definete o Biseric local prin termenul de Biseric
particular Ecclesia particularis). Fiecare congregaie este prezidat de un prefect
(de obicei un cardinal), care este asistat de un secretar (de obicei un arhiepiscop titular),
i are n componena ei un numr variabil de persoane n funcie de specificul
congregaiei. Fiecare congregaie numr printre membrii ei, experi n domeniile
respective, n special dintre cei care locuiesc la Roma, dar i alii din ntreaga lume.
Acetia pot fi consultai prin intermediul potei, sau convocai la un consiliu, unde
prerea lor este normativ.
3
Congregaia pentru nvmntul Catolic (Congregatio de Institutione Catholica) i
are originea n Congregatio pro universitate studii romane, nfiinat de papa Sixtus al
V-lea, n 22 ian. 1588. Mai trziu, n 28 aug. 1824, Leon al XIII-lea avea s creeze
Congregatio studiorum, prin intermediul constituiei apostolice Quod divina sapientia.
Supus de-a lungul timpului mai multor reorganizri, aceast congregaie a fost definit
n forma actual de ctre papa Ioan Paul al II-lea, n anul 1988. Astzi, aceast
congregaie este responsabil de promovarea i organizarea nvmntului catolic, att
cel elementar, gimnazial i liceal, ct i cel universitar.
4
Actualul Cod de drept canonic al Bisericii Romano-Catolice (Codex Iuris Canonici,
1983), prin canonul 360, prezint Curia Roman ca fiind ansamblul de instituii i
organisme prin care Suveranul Pontif obinuiete s rezolve problemele ntregii
Biserici, i care are n componena ei Secretariatul de Stat, Consiliul pentru problemele
publice ale Bisericii, Congregaiile, Tribunalele i alte organisme. Curia Roman i
exercit oficiul n numele i cu autoritatea Pontifului Roman, de la care primete
facultile necesare, n aa fel ca i cum papa ar aciona prin ea (can. 360), iar prin
prezena personal i asociat a papei, ea primete denumirea de Scaun Apostolic sau
Sfntul Scaun (can. 361). Aadar, Curia Roman reprezint ansamblul instituiilor
papale centrale, prin intermediul crora papa guverneaz Biserica Romano-Catolic.
5
Cele 4 departamente ale Congregaiei pentru nvmntul Catolic sunt: 1. Oficiul
pentru Seminariile catolice; 2. Oficiul pentru colile catolice; 3. Oficiul pentru
Universitile catolice; 4. Oficiul Asociaiei Pontificale pentru vocaiile sacerdotale.
6
Primul numr al publicaiei Seminarium, coninnd 64 de pagini, a fost publicat ca i
supliment al revistei Sacerdos, ce aparinea colii Tipografice Arhiepiscopale
Artigianelli din Trento, primul director al revistei Seminarium fiind preotul italian
Mario Venturini.
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Aceast asociaie catolic a fost nfiinat la Cavarzere (Italia) n 7-8 dec. 1926 de ctre
preotul Mario Venturini (1886-1957) sub numele de Pia Societ dei Figli del Cuore
sacerdotale di Ges, iar n 18 apr. 1928 i-a transferat sediul la Trento. n 1946 este
recunoscut ca persoan juridic, schimbndu-i numele n Congregazione sacerdotale
dei Figli del Cuore di Ges. Mai trziu, n 8 dec. 1982, asociaia devine institut de drept
pontifical i i schimb numele n Congregazione di Ges Sacerdote, valabil i azi.
Pentru detalii, a se vedea P. LAZZARIN, Padre Mario Venturini, Padova, 2008.
8
Cf Seminarium 1 (1948), nr. 1, p. 3.
9
Cf Seminarium 2 (1949), nr. 4, p. 1.
10
Cf Seminarium 1 (1948), nr. 1, p. 1.
11
Logo-ul pontifical conine dou chei ncruciate, una aurie i alta argintie, avnd n
partea superioar mitra papal (tiara papal), ce este alctuit din trei coroane
suprapuse decorate cu flori de crin stilizate. Cele dou chei, cunoscute sub numele de
cheile Sfntului Petru, reprezint cheile cerului i cheile pmntului.
12
Cetatea Vaticanului (Civitate Vaticana) reprezint cel mai mic stat suveran din lume
(cu o suprafa de doar 44ha), iar teritoriul su const de fapt dintr-o enclav n capitala
Italiei, Roma. Creat i definit n 11 feb. 1929, prin acordurile de la Lateran, statul Cetatea
Vaticanului are ca form de guvernmnt monarhia electiv non-ereditar, iar suveranul
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mart.-1 apr. 2006. Acest colocviu, ce s-a dorit o contribuie proprie a Sfntului
Scaun13 la Bologna Follow-up Group (BFUG)14, a fost organizat de ctre
Congregaia pentru nvmntul Catolic, sub naltul patronaj al Comisiei
Europene, i n colaborare cu urmtoarele instituii: UNESCO-CEPES (Centrul
European pentru nvmnt Superior), Consiliul Europei, Asociaia Rectorilor
Universitilor Pontificale Romane i Academia Pontifical de tiine. Scopul acestei
reuniuni a fost acela de a redefini responsabilitile Universitii europene i a
diverselor instituii de nvmnt n contextul european actual. De fapt, nc din
Introducere (pp. 361-362) se precizeaz faptul c tema conferinei a fost dictat de
dorina de a rspunde indicaiilor date n Comunicatul final al Conferinei
Minitrilor Europeni responsabili de nvmntul Superior inut la Bergen n luna
mai a anului 2005, prin care se defineau prioritile nvmntului european pentru
perioada 2005-2007 (p. 361). Cu un numr de peste 250 de participani, colocviul a
abordat dou teme principale, i anume: Patrimoniul cultural european: identitate i
provocri i Valorile academice ale Universitii europene i importana lor
actual, teme ce au fost dezbtute n trei sesiuni de lucru, urmate de o intervenie
special a ambasadorului Marii Britanii pe lng Sfntul Scaun, Excelena Sa Francis
Campbell. Lucrrile acestei reuniuni s-au ncheiat cu o audien oferit de ctre
Sanctitatea Sa Benedict al XVII-lea tuturor celor care au participat la sesiunile
colocviului.
n paginile revistei sunt publicate integral i n ordine cronologic toate
materialele prezentate la acest colocviu, ncepnd cu textele Conferinei de pres,
susinut n dimineaa zilei de 30 mart. 2006, n sala Giovanni Paolo II, din cadrul
Biroului de Pres (Sala Stampa) a Sfntului Scaun.
Prima intervenie, intitulat Universiti catolice universiti ecleziastice
(pp. 365-370), a fost cea a cardinalului polonez Zenon Grocholewski, prefect al
Congregaiei pentru nvmntul Catolic. Acesta, pornind de la faptul c n cea
mai mare parte, universitile europene de tradiie au fost nfiinate de ctre papi sau
prin participarea direct a Bisericii, revendic pentru Biserica Catolic dreptul de a
nfiina i administra Universiti de studiu care s contribuie la o elevare a culturii
su beneficiaz de putere absolut. eful acestui stat este Episcopul Romei, cunoscut mai
ales sub denumirea de Pap al Romei sau de Pontif Roman.
13
Sfntul Scaun a devenit membru al Procesului de la Bologna cu ocazia Conferinei
Minitrilor Europeni, responsabili pentru nvmntul universitar, ce s-a desfurat la
Berlin n sept. 2003.
14
Bologna Follow-up Group (Grupul pentru Monitorizarea Procesului de la Bologna)
reprezint grupul nsrcinat cu monitorizarea implementrii deciziilor referitoare la
procesul de reform a sistemului de nvmnt superior, proces ce a fost iniiat prin
semnarea de ctre minitrii responsabili pentru nvmntul superior, n 19 iun. 1999, a
Declaraiei de la Bologna. Prin semnarea acestui document, se decidea armonizarea
sistemelor de nvmnt superior n ideea de a realiza, pn n 2010, un Spaiu
European al nvmntului Superior (European Higher Education Aria). Preedinia
acestui grup este asigurat de ara care, n momentul respectiv, ocup Preedinia
Uniunii Europene.
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15
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continuare, naltul prelat polonez abordeaz teme sensibile, precum moartea cultural
a omului (pp. 445-447) sau ecologia academica (pp. 447-449), insistnd asupra
rolului pe care Biserica trebuie s-l exercite n societatea actual n vederea crerii
acelui sistem de valori. Sesiunea se ncheie cu dou discursuri succinte: cel al lui
Vladimir Filippov, rector al Universitii Internaionale din Moscova (pp. 451-454), i,
respectiv, cel al lui Justo Lacunza Balda, preedinte al Institutului Pontifical pentru
Studii arabice i islamice (pp. 455-457).
n cea de-a doua sesiune, inut n dimineaa zilei de 31 mart. 2006, au fost
prezentate ase prelegeri. Dup o scurt introducere n problematica valorilor
academice ale Universitilor europene, fcut de Jan Sadlak (pp. 461-463) i de
Balint Magyar (pp. 465-471), Theodor Berchem i Manuel Braga inventariaz valorile
academice europene i importana lor actual (pp. 473-486). Urmtoarea expunere,
cea a profesorului italian Paolo Blasi (pp. 487-494), prezint o oarecare not de
originalitate, dat fiind faptul c autorul, pornind de la actuala provocare a societii
umane, anume aceea de a depi cunoaterea, ajunge la concluzia c aceasta ar
trebui s se transforme n ceea ce el identific a fi societatea nelepciunii (la
societ della saggezza). Ultimul orator al acestei sesiuni, Daith Mac Sthigh, a dorit
s atrag atenia asupra unui pericol la care nvmntul superior este supus
continuu, i anume acela de a deveni un instrument economic i politic pentru
rezolvarea problemelor sociale. Prelund modelul Greciei antice, autorul afirm c
universitatea poate fi un loc de schimb, ns doar pentru idei i persoane, i n niciun
caz pentru mrfuri sau produse (pp. 495-500).
Cea de-a treia sesiune, avnd ca tem Legitimitatea cultural a universitilor
europene i rolul lor n construcia Europei, s-a inut n modernul centru Matteo
Ricci din cadrul Universitii Pontificale Gregoriene. Dup salutul de bun venit al
rectorului Universitii gazd, canonistul Gianfranco Ghirlanda (pp. 503-504), i al
preedintelui Asociaiei Rectorilor Universitilor Pontificale, Mariano Fazio (rector
al Universitii Pontificale Sfnta Cruce), a urmat o prezentare a noilor frontiere ale
nvmntului superior european, susinut de Jn Figel, membru al Comisiei
Europene responsabile pentru Educaie (pp. 507-515). Sesiunea a continuat apoi cu
o concis prelegere despre legitimitatea cultural a Universitii europene i despre
rolul acesteia n construcia Europei, susinut de fostul rector al Universitii
Pontificale Gregoriene, Franco Imoda. Insistnd asupra faptului c Europa posed
deja o istorie ampl, iezuitul spaniol dezvolt o ntreag problematic referitoare la
dificultile, pericolele i schimbrile la care sunt supuse valorile culturale n dorina
de a se identifica un proces de construcie viabil pentru ntreaga Europ (pp.
517-520). Cardinalul francez Roger Etchegaray a preferat s vorbeasc despre
universitatea de azi ca loc de rscruce pentru culturi i religii, afirmnd c, n actuala
Europ, dictonul lui Newman, conform cruia o universitate fr teologie nu este
universitate, nu mai este valabil. ns, pentru Eminena Sa, adevrata provocare nu
este aceasta, ci modul n care azi universitile particulare sau de stat au posibilitatea
de a introduce n viziunea lor global problema religioas fr de care omul rmne
dup expresia lui Herbert Marcuse mutilat i unidimensional (p. 527). Despre
legitimitatea cultural a universitii europene a ales s vorbeasc i Andrei Marga,
singurul reprezentant romn la acest colocviu. ntr-un studiu amplu i bine
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PRIMITE LA REDACIE
Bdili Cristian, Glafire. Nou studii biblice
i patristice, Ed. Polirom, Bucureti, 2008,
328pp.
Biserica Ortodox Romn, Buletinul
oficial al Patriarhiei Romne, Anul CXXIII,
Nr. 7-12, iul.-dec., 2005, Bucureti, 512pp.
Biserica Ortodox Romn, Buletinul
oficial al Patriarhiei Romne, Anul CXXIV,
Nr. 1-3, ian.-mart., 2006, Bucureti, 552pp.
Biserica Ortodox Romn, Buletinul
oficial al Patriarhiei Romne, Anul CXXIV,
Nr. 4-6, apr.-iun., 2006, Bucureti, 517pp.
Arhim. Boghiu Sofian, Buchet de cuvntri.
Predici i meditaii, carte tiprit cu
binecuvntarea
Preafericitului
Printe
Teoctist Patriarhul Bisericii Ortodoxe
Romne, EIBMBOR, Bucureti, 2006, 288pp.
Chemarea credinei, Revist pentru copii i
prini a Patriarhiei Romne, Anul XIV, Nr.
163-166, sept.-dec. 2006; Anul XV, Nr. 167176, ian.-dec., 2007.
Coman Vasile, Slujind lui Dumnezeu, slujim
oamenilor. Predici la duminicile i
srbtorile de peste an, carte tiprit cu
binecuvntarea Preafericitului Printe Daniel
Patriarhul Bisericii Ortodoxe Romne,
EIBMBOR, Bucureti, 2008, 629pp.
Daniel, Patriarhul Bisericii Ortodoxe
Romne, Foame i sete dup Dumnezeu.
nelesul i folosul postului, Ed. Basilica,
Bucureti, 2008, 246pp.
Lemeni Adrian, pr. Ionescu Rzvan,
Teologie Ortodox i tiin. Repere pentru
dialog, carte tiprit cu binecuvntarea
Preafericitului Printe Teoctist Patriarhul
Bisericii Ortodoxe Romne, EIBMBOR,
Bucureti, 22007, 521pp.
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