A Face Misiune 2 Interior Alb Negru

Making Mission from the Model of Christ
Theological and Ecumenical Education

ISBN 978-606-733-087-8
Pr. Prof. Dr. Pavel Aurel
Pr. Lect. Dr. Daniel Buda Lect. Dr. Ciprian Iulian Toroczkai
(Coord.)
Making Mission from the Model of Christ

Theological and Ecumenical Education
Published with blessing of His Eminence

Laurenţiu Streza,
Archbishop of Sibiu and Metropolitan of Transylvania
ASTRA Museum Publishing House

Sibiu – 2015
Descrierea CIP a Bibliotecii Naţionale a României
PAVEL, AUREL
Making Mission from the Model of Christ. Theological and

Ecumenical Education / pr. prof. dr. Aurel Pavel, pr. lect. dr. Daniel Buda,
lect. dr. Ciprian Iulian Toroczkai. - Sibiu : Astra Museum, 2015
ISBN 978-606-733-087-8
I. Buda, Daniel
II. Toroczkai, Ciprian Iulian
23
Volume conducted
in the Research Center for Theology
and Research Center for Ecumenical Studies
of “Lucian Blaga” University of Sibiu, Romania
Contents
Foreword of editors .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... .7
Contributors list.... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . ...11
Dietrich Werner
Christ-Centred Mission and Mandates for Theological and Ecumenical
Formation in (Eastern) European Contexts – 10 brief discussion starters
from a former WCC-ETE staff..... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... 13
Nikolaos Asproulis
“Church and World Dogmatics” as a new model of theological education:
The case of the Orthodox Handbook .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .37
Andreas Heiser
„Sage mir, mit wem Du kooperierst, und ich sage dir, wer du bist.“
Theologische Ausbildung und Kooperationen ..... . .... . .... . .... . .... . .... . .... 48
Johannes Reimer
Training Church Planters – Towards an Integral
Model of Training ..... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... . .... 62
Christian Bouillon
Theologie studieren als ganze Person. Exemplarische Darstellung einer
Konzeption zur Persönlichkeitsbildung im Theologiestudium.. ... .. ... .. ... .79
Mihai Himcinschi
Aspects in the Islamic-Christian Dialogue
in the Contemporary Migration Context .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .92
Gheorghe Istodor
Christological and Anthroposophic Elements in the
Neo-pagan Gnosis in Romania. Missionary Evaluation ..... ..... ..... ..... ..114
David Pestroiu
The Parish-School Partnership Today. Strengthening Partnerships
between Parishes and Schools – an Opportunity for Today’s Mission... .. 137
Nicolae Moşoiu
Ecumenical Education in Romania – special reference
to Fr. Professor Ion Bria’s (1929-2002) contribution.... . .... . .... . .... . .... . .152
Ioan Mircea Ielciu
Man’s Education.
Theocentric and Anthropological Foundation of Education
in St. Basil the Great’s Vision... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. 176
Domin Adam
The Mission of the Church through Music..... . .... . .... . .... . .... . .... . .... . ...199
Mihai Brie
Bishop John I. Papp promoter of religious melos
in regions of Banat and Crisana..... ..... ..... ..... ..... ..... ..... ..... ..... ..... ..211
Aurel Pavel
Considerations on the Need for Interconfessional and Interreligious
Dialogue in the Context of Postmodern and Globalizing Challenges... .. 217
Ciprian Iulian Toroczkai
Cultural Challenges and Major Tasks for Romanian Orthodox Theological
Education in the 21st Century..... . .... . .... . .... . .... . .... . .... . .... . .... . .... . ...232
Daniel Buda
Theological and Ecumenical Education: Integral Parts of a Complete
Formation in Theological Institutions.. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ... .. ...248
Foreword of editors
By the grace of God, the series of volumes under the title Making
Mission from the Model of Christ reached the third edition. The subtitle
of the present volume is Theological and Ecumenical Education and con-
tents the papers presented in an international conference with the same
theme which took place in Sibiu, Romania, from 26th to 28 May 2014.
Participants of different confessions and representing different theological
and ecumenical institutions from Romania and from abroad were invited
to present papers on: how theological and ecumenical education are re-
lated with each other in their traditions, school, ecumenical institutions
or other areas of activities they are involved in; how ecumenical education
relates with different theological disciplines (Biblical, Historical, System-
atic and Practical Theology), with missionary work, parish life or any other
church related activity; how ecumenical attitude is perceived and evalu-
ated in different Christian traditions. It was the decision of the editors of
this volume to accept publishing also paper which relate only in a broader
sense with its sub-title.
The present volume contents fourteen papers authored by six theo-
logians active abroad and by eight active in Romania. Dietrich Werner
formulated in his paper ten “discussion starters” for a Christian-centred
mission and mandates for theological and ecumenical formation in Easter-
European context. Nikolaus Asproulis presented a paper on a new theo-
logical model of theological education, focusing on the case of a recent
published Orthodox Handbook for teaching ecumenism. Andreas Heiser
contributed with a study in German entitled “Tell me with whom you co-
operate and I tell you who you are.” It contents an excellent presentation
on theological formation and cooperation using as starting point his expe-
rience as rector of the Theological college Ewersbach. In this capacity he
extended tremendously the cooperation of this theological school belong-
ing to a German free church with other theological schools in Germany
7
and abroad. Johannes Reimer from the same German theological school
deals in his paper with proper training for church planters. It discusses sev-
eral formal and non-formal models of church planters training. He pleads
for an integral model of such training. Christian Bouillon who teaches
Practical Theology by the same school proposes a reflection on the concep-
tion regarding formation of personality in theological studies.
Mihai Hincinschi`s paper open the series of contributors active in
Romania. He writes about aspects of Christian-Muslim dialogue in the
context of actual migration. Gheorghe Istodor proposes an evaluation
from the missionary point of view of Christological and anthroposophical
elements which are present within the Pagan new-gnosis in Romania. Da-
vid Pestroiu writes about the today partnership between parish and school
in Romanian Orthodox context. Nicolae Mosoiu proposes a study on the
ecumenical education in Romania with special reference to Fr. Ion Bria`s
contribution for its development and inspiration. Ioan Mircea Ielciu con-
tributed with a study on the vision of Saint Basil the Great on theocentric
and anthropological foundation of education. Adam Domin writes on the
mission of the Church and on missionary formation through music. Mi-
hai Brie presents Bishop John I Papp as a model of education and as pro-
moter of religious melos in the Romanian provinces of Banat and Crisana.
Finally this volume contents also the contribution of its own editors.
Aurel Pavel writes a study on the need of inter-confessional and inter-reli-
gious dialogue in the context of postmodernity, defining some guidelines
for comprehension and action specific for pastoral and missionary situa-
tions. Ciprian Iulian Toroczkai contributes with a study researching what
he identifies as major tasks for Romanian Orthodox theological education
in the 21st Century and discusses them from the perspective of “cultural
challenges.” Daniel Buda pleads in his paper for a complementarity of the-
ological and ecumenical education and proposes the way how an ecumeni-
cal curriculum should relate with the other main theological disciplines.
The editorial team is very thankful for all participants to the conference
“Making Mission from the Model of Christ; Theological and Ecumenical
Education” for their participation and for submitting their contributions,
so that they could be included in this volume. We express our special grati-
tude to Rev. Dr Dietrich Werner whose presence and contributions, both
with the paper published in this volume and during conference discus-
8
sions, enriched the content of the conference significantly. His experience
gathered for seven years when he has been coordinator of the Program of
Ecumenical Theological Education of the World Council of Churches is
tremendous. We are also very thankful to Prof. Dr. Andreas Heiser, Rector
of the Theological College Ewersbach, Germany, who contributed to this
volume and mobilized other two colleagues to contribute. This is one of
the many concrete forms of an effective collaboration between the Ortho-
dox Theological Faculty “St. Andrei Saguna” and the Theological School
Ewersbach.
Editorial Team
9
.
Contributors list
Domin Adam, Revd. Prof. PhD, is Professor for Ecclesiastical Music in

the Faculty of Orthodox Theology of „1 December” University,
Alba Iulia, Romania.
Nikolaos Asproulis, PhD, Volos Academy for Theological Studies
Christian Bouillon, Prof. PhD, Professor for Practical Theology at the
Institute of Theology Ewersbach, Germany
Mihai Brie, Revd. Assoc. Prof. PhD, is Professor for Ecclesiastical Music
in the Faculty of Orthodox Theology of the University of Oradea,
Romania.
Daniel Buda, Revd. Assist. Prof. PhD, is Assistant Professor for Church
History at the Faculty of Orthodox Theology “Andrei Şaguna” of
„Lucian Blaga” University, Sibiu, Romania and Program Executive
for Church and Ecumenical Relations in the World Council of
Churches, Geneva, Switzerland.
Andreas Heiser, Prof. PhD, Professor for Church History at the Institute
of Theology Ewersbach, Germany; Rector of the same Institute.
Mihai Himcinschi, Revd. Prof. PhD, is Professor for Missiology and
Ecumenism in the Faculty of Orthodox Theology of „1 December”
University, Alba Iulia, Romania.
Ioan Mircea Ileciu, Revd. Assoc. Prof. PhD, is Associated Professor for
Patristics at the Faculty of Orthodox Theology “Andrei Şaguna” of
„Lucian Blaga” University, Sibiu, Romania.
Gheorghe Istodor, Revd. Prof. PhD, is Professor at the Faculty of Or-
thodox Theology of “Ovidius” University, Constanţa, Romania.
Nicolae Moşoiu, Revd. Assoc. Prof. PhD, is Associated Professor for
Dogmatics at the Faculty of Orthodox Theology “Andrei Şaguna”
of „Lucian Blaga” University, Sibiu, Romania.
11
Aurel Pavel, Revd. Prof. PhD, is Professor for Missiology and Ecumen-
ism in the Faculty of Orthodox Theology “Andrei Şaguna” of „Lu-
cian Blaga” University, Sibiu, Romania.
David Pestroiu, Assoc. Prof. PhD, is Associated Professor for Missiol-
ogy in the Faculty of Orthodox Theology „Patriarhul Justinian” of
Bucharest University.
Johannes Reimer, Prof. PhD, Professor for Missiology at the Institute of
Theology Ewersbach, Germany
Ciprian Iulian Toroczkai, Assist. Prof. PhD, is Assistant Professor for
Ethics at the Faculty of Orthodox Theology “Andrei Şaguna” of
“Lucian Blaga” University, Sibiu, Romania.
Dietrich Werner, Theological Adviser for Bred for the World, Berlin,
Germany (former ETE World Council of Churches, Geneva, Swit-
zerland).
12
Christ-Centred Mission and Mandates for Theological and
Ecumenical Formation
Christ-Centred Mission and Mandates for Theological and

Ecumenical Formation in (Eastern) European Contexts – 10
brief discussion starters from a former WCC-ETE staff
Dietrich Werner
1. ETE and ecumenical theological education in Eastern Europe

and Orthodox contexts
Having been introduced into orthodox liturgical singing by some-
body who at that time in Bosey Ecumenical Institute was called Dan Il-
lie Ciobotea (the present Patriarch), having lived in the house oft he late
fameous greek orthodox ecumenical theologian Nikos Nissiotis and hav-
ing been mentored and collaborating since many years with Viorel Ionita,
I have been formed a theologian not only with a deep sympathy for ortho-
dox spirituality and liturgy, but also passionate for ecumenismk and for
theological education. Theological Education for many decades has been
on the agenda of the international ecumenical movment. It was the inter-
national missionary movement which already in Edinburgh 1910 called
for major efforts to address the lack of theological training and provision
for ministerial formation as an urgent problem in many of the so-called
younger churches in Africa, Asia , in the Pacific and in Latin America.
Since the late 50s the International Missionary Council started an ambi-
tious programme, called Theological Education Fund (TEF) in London,
which was launched in Accra, Ghana in 1958, and in its three mandate
periods (1958-1965, 1965-1970, 1970-1977) engaged in major efforts to
increase capacity building in the area of theological education, to sup-
port inderdenominational theological colleges and enhance contextual
theological curriculum development and proper academic research for the
13
Dietrich Werner
needs of the growing churches in the Southern hemisphere and in the East.
In 1961 the Intrnational Missionary Council (IMC) was integrated into
WCC and thus TEF from 1977 onwards found itsfelf within WCC , from
that time called Programme on Theological Education (PTE), later (after
1992) Ecumenical Theological Education Programme (ETE). Interesting-
ly enough the first major international consultation of the newly formed
PTE programme in 1976/1977 was devoted to orthodox theological educa-
tion and was held in Basel 4-7 July 1978. Its results were well documented
in the journal of Ministerial Formation1, which for three decades served
as the key tool to disseminate information on global theological educa-
tion networking. Characeteristically the consultation at that time in 1978
focused on three main issues, which still can be regarded as key areas for
reflection on the ecumenical dimension in orthodox theological ducation
until today: These threee themes were
a) the relation of the ministry of the eucharistic liturgy and the mi-
nistry of the ‘liturgy after the liturgy’, i.e. theological education
for diaconia and service or for a transforming witness in society
and in the world,
b) the extension of theological education beyond the ordained mi-
nistry to the whole people of God and
c) the ecumenical dimension in Orthodox theological education.
It is still worth recalling the appeal of John Zizioulas who has argued
to overcome a mere orthodox confessionalism and to be mindful of the
ancient cosmic perspectives of orthodox theology as this can provide
the basis for an ecumenical vision of theology and theological education
from within the orthodox tradition. Two of the key recommendations
from Basel consulation 1978 referred to “orthodox theological schools…
to deal seriously with the need to be open to ecumenical demands both
inherent in Orthodox tradition as they are present in contemporary
situations” and the challenges for “setting up an Orthodox Theological
Commission to promote permanent relationships among all Orthodox
theological schools”.
The ETE program in WCC had followed up on these recommenda-
tions with at least four major projects in the past WCC working period:
1
Ministerial Formation 2, 1978, p. 16ff
14
Christ-Centred Mission and Mandates for Theological and Ecumenical Formation
a) One was the consultation on the “Future of Ecumenical Theolog-

ical Education in Eastern and Central Europe in Sambata Mon-
astery in Romania“ in 20082 which was developed due to a joint
initiative by Volos Academy from Greece, ETE-WCC and the
Conference of European Churches, which was attended by some
30 participants, many of which from Orthodox churches.
The Sambata consultation recommended to develop an approach to
ecumenical formation in theological education with specific relevance to
the particular situation of ancient Eastern orthodox churches and younger
protestant minority churches in Eastern Europe, namely
• “which allows learning from each other beyond our denomina-
tional traditions;
• which encourages the development of friendship with all mem-
bers of the wider Christian family;
• which prevents us from becoming guided and mislead by ready-
made stereotypes and distorted images about “the others”;
• which seeks to understand the others as they understand them-
selves;
• which recognizes that our traditions only together reach the width
and depth of Christian theology and contribute to a missionary
presence of Christian churches in modern societies;
• which is not confusing proper ecumenism with any distorted and
false concept of creating a monolithic super-church which would
rule over all churches – a concept which never was promoted by
the WCC;
• which integrates the concern for justice, peace and integrity of
creation into the curricula of theological learning.”(Report p. 10).
One of the concrete outcomes of this consultation was also the crea-
tion of the Network of Ecumenical Learning on Eastern and Central Europe
(NELCEE) which nowadays is coordinated by the Volos Academy in Greece.3
b) A second major initaitive was the consultation on “Ecumeni-
cal Movement in Theological Education in the Life of Orthodox
2
The Future of Ecunenical Theol,ogical Education in Eastern and Central Europe,
Full Report of the International Seminar for young lecturers and professors of theology,
Sambata de Sus, Romania, 24-28 September 2008, WCC-ETE/CEC 2008
3
(http://nelcee.org/)
15
Dietrich Werner
Churches” here in Sibiu on 9-12 November 2010 in the Orthodox

Theological Faculty Andrei Saguna, Sibiu, which is well documented
in the journal of this faculty and a publication from Volos Academy.4
c) A third major initiative was about taking up one the recommen-
dations of the Sibiu consultation from November 2010, namely
to develop more appropiate and updated teaching resourcs for
ecumenical formation. This vision has been implemented by the
new publication of the Orthodox Handbook on Ecumenism which
was developd by ETE and Volos Academy in cooperation with a
group of high level orthodox editors and was presentd to the 10th
assembly of WCC in Busan.5
d) As the fourth project which might be worth recalling we should
refer to the Global Ecumenical Theological Institute (GETI),
which – for the first time in history – has brought together 160
younger theologians and lecturers of theology from all denomi-
national and regional backgrounds plus some 24 accompany-
ing academic staff (including one representative of Sibiu theo-
logical faculty) and 30 internationally renowned theological and
ecumenical scholars before and during the assembly of WCC in
South Korea for an ecumenical theological leadership training
institute of highest standards which was remarkable both in its
content6 and in its methodology and had a lasting impact for
many, including several orthodox participants,7 and was also well
documented with an impressive one hour video.8
2. Christ’s mission and the role of theological education with
regard to the missionary challenges in European Christianity
What has ben the main motivation and vision behind the ongoing
search and effort to enhance ecumenical formation in theological educa-
tion in theological education in WCC?
4
Orthodox Perspectives on Ecumenical Theological Education, Volos Academy
Publications, 2013
5
http://www.ocms.ac.uk/regnum/detail.php?book_id=128
6
See the complete theological workbook for GETI which is available online:
http://www.globethics.net/web/ecumenical-visions
7
See: http://www.globethics.net/web/gtl/geti;
8
https://vimeo.com/96104820 password: GETI 2013
16
As this consultation is about Christ Centered mission and the un-

derstanding of theological education it is worth recalling that it is beyond
doubt that all of Christ’s journey on earth was motivated and inspired by
his mission, his being sent as a witness of the Reign of God into humanity.
This has profound implications for the interrelation between mission and
theological education.
The Charta Oecumenica of CEC had put a high priority on ‘Proclaim-
ing the Gospel together’ and affirmed the task of common mission in Eu-
rope as second major mandate: “The most important task of the church-
es in Europe is the common proclamation of the Gospel, in both word
and deed, for the salvation of all. The widespread lack of corporate and
individual orientation and falling away from Christian values challenge
Christians to testify to their faith, particularly in response to the quest
for meaning which is being pursued in so many forms. This witness will
require increased dedication to Christian education (e.g. catechism classes)
and pastoral care in local congregations, with a sharing of experiences in
these fields. It is equally important for the whole people of God together to
communicate the Gospel in the public domain, which also means respon-
sible commitments to social and political issues.”9
Statistical data made available during the Edinburgh process from the
Atlas of Global Christianity suggests that in a comparison of the Christian
growth rate between all major continents of this earth 1910 and 2050 it is
only the European continent which will see a major decline in Christian
presence. While 66% of all Christians lived in Europe in 1910, by 2010
only 25.6% Christian churches in Europe. Between 2010 and 2050 the
percentage of Christians over against the overall population is again going
to decline from 80,2 per cent to 76.6 per cent in Europe as a whole and
the most remarkable reduction of Christianity is predicted to take place
in Western Europe from 71,0 % in 2010 to 61.3% in 2050. The group
which has grown constantly since 1910 in Europe however is the group
of agnostics, those who are not affiliated to any faith, this group has even
grown stronger than Islam in Europe.
The recent elections for the European parliament which have taken
place in all the member countries of the EU have made clear that there
is not only a rather low commitment to issues of the European Union in
9
http://www.ceceurope.org/current-issues/charta-oecumenica/
17
Dietrich Werner
general (reflected in the low participation figures in the lections), but also
a certain trend to the right in several countries, indicating that increasingly
there a signs of disengagement from the European project, or even out-
right opposition to further integration within Europe and a backlash with
new energies poured into populist and nationalistic parties.
While it is not our task to evaluate the European elections in detail
or to comment on recent European economic policies where there can be
quite a legitimate criticism and reservation on the side of those who are
disadvantanged I am interested more in the signs of the time which emerge
behind the overall political trends and which might point to quite turbu-
lent times to be expected in the deaces to come for Europe.
Contemporary trends to question the validity and historic wisdom
of the European project as a whole which seem to get momentum within
European countries necessitate us to state as clearly as possible: There can
be no meaningful future in Europe and for the European Union without
a stroing orientation obn Christian values which have formed European
identity and values and should continue to inspire the interaction between
European states. For Protestant Christianity in Europe as well as prob-
ably a larger proportion of Orthodox Christianity the European project
is not so much about the economic integration of markets, but about
reconciliation between different national, cultural and ethic identities, it
is about peace in Europe after the disastrous consequences of two world
wars which were started in Europe and which brought misery and despair
over against the whole of the world. People sometimes seem to have a
shortsighted historical memory and political awarensss. It should always
be kept in mind that the global ecumenical movement as well as the Euro-
pean project, while remaining different in many aspects, share at least on
common fact: that they were born in the shadow of the second world war
and were about the establishment of a lasting peace and about reconcilia-
tion in the European continent.
Europe cannot have a future without a clear “Soul of Europe”,
which is deeply (though not exclusively) bound up with Christian tradi-
tion. Many countries and churches of the global South still look towards
Europe as the home of Christian tradition, of the Reformation impulse
and of establishd historical m ainline churches. If Christianity in Europe
fails to claim its ground and to remain a vital and visible power in Eue-
18
opean poliica and interaction this will easily have an impact on the inter-
relation on global political scale and the values which become dominant
in global economy.
We should not take for granted as some scholars want us to believe,
that the decline of Christianity is irreversible in Europe. We should not
become fatalistic on news and indicators pointing to the “death of a Chris-
tian Britain.” The broad based debate on the relation between modernity,
post-modernity, secularism and the historical conditions of the European
continent, particularly during the Edinburgh 2010 process in the study
section on “Mission and Postmodernities”10 has also indicated that the
situation in Europe is that of a genuine new mission filed and is much
more complx that can be depictd with the sim0oplistic picture of Chris-
tian religion gradually faing out in Europe. Yes, Western Europe histori-
cally is an “exceptional case” and not the global norm in terms of rapid
secularization and the relationship between post-modernity and decline
of religion which cannot be observed to this extent in other continents.
But there are clear signs there is no general decline in interms of religious
interests and each major crisis is adding voices to those who argue that re-
ligious traditions do continue to play a major role in information people’s
choices and their responses nto an increasingly fragile future in Europe.
Kirsteen Kim in the Europe section of her introduction into ‘Christianity
as a World Religion’ had argued: “The continued popularity of belief in
the paranormal, séances, horoscopes and other supernatural forces shows
that people are a lot less rational than might be expected after three cen-
turies after the Enlightenment. They continue to believe that the world is
not as it seems. Considering the high levels of participation and belonging
there, the real question in Europe is why, when people want to believe,
they do not choose traditional Christianity.”11
The vitality and need for Christian traditions for the future of the
European project and for the future of international ecumenical partner-
shuips between churches in Europe and the other continents bndemands
from us to be seriuously engaged in proper mission and evangelism on the
European continent. Lesslie Newbigin had argued: Missiology in western
10
Edinburgh 2010, Witnessing to Christ today, Vol. II, Study Report on Theme
Three, Daryl Balia, Kirsteen Kim, Edinburgh 2010, p. 61ff
11
Kirsteen Kim, Sebastian Kim, Christianity as a World Religion, p. 58
19
Dietrich Werner
institutions has dealt with all kinds of remote non-western contexts, differ-
ent cultures and obstacles to communicate the Gospel effectively in today’s
world, but has not fully yet devoted its energies to thoroughly examine the
factors which hinder an authentic communication of the Gospel in the
most difficult ‘mission field’ in the world today, the secularized contexts of
western culture on the European continent. It is true that we need more
deliberate collaboration between missiologists and missionary institu-
tions both in the orthodox as well as the proptestant and Roman Catholic
churchs in Europe. The analphabetism in terms of Christian traditions is
not just a denominational, but a common challenge, I am convinced that
orthodox as well as protestant approaches to Christian mission can com-
plement each other today in serving authentic outreach of churchs in their
repctive contexts.
It is in this context that we need to recall the WCC’s perspective and
conviction that theological education serves the churches in the local con-
text by
• Equipping people to understand the essence of the Gospel and
the tradition of the Church and to relate this to the missionary
challenges within a given situation
• Aping a contextually relevant missionary witness of the Christian
churches
• Highlighting successful examples and models of Christian ou-
treach, evangelism and authentic missionary communication in
order to be biblically sound and theologically reflected and to be
accompanied with proper theological advice.
The Edinburgh 2010 process has highlighted a serious gap in coop-
eration in Europe in this regard: There is a lack of intentional cooperation,
platform for synergies and common pooling of resources in theological
education and research concerning the challenges in the ‘mission field’
of Europe. The urgency of the missionary challenges and the degree of
commitment for joint research collaboration in terms of analyzing and
bringing together expertise on how to answer the missionary challenge of
Europe do not yet correspond with each other. The crucial question in this
context is whether the partnerships developed between orthodox and prot-
estant theological faculties in Rumania and in Germany (as well as other
countries) can facilitate a process by which churches in diverse European
20
contexts can learn and benefit from each other in sharing about the differ-
ent ways by which theological education institutions actually contribute to
the task to contribute to the missionary renewal of Christian churches in
Europe. Parterships for joint research and action between protestant and
orthodox churches could be explored in at least four different fields for ex-
ample: a) missionary work with children and family catechism; b) mission
as communication with modern media systems; c) collaboration in cur-
riculum and resources development for religious education in schools; d)
continued protestant-orthodox dialogue on anthropology, human rights
and core Christian values in society.
3. Christ’s prayer for Christian unity and the understanding
and practice of ecumenical formation
Christ’s prayer, that all may be one, so that the world may believe, is
known everywhere. It forms the basis for any engagement in ecumenism.
The ETE program of WCC in 2010 had published a Global Study Re-
port on the situation of theological education worldwide, under the title:
“Challenges and Opportunities in Theological Education in the 21st cen-
tury – Pointers for a new international debate on theological education”
which was prepared for the global Edinburgh 2010 process.12 In 2013
a major global survey on theological education followed which collected
reponses from around 1700 theological ducatiors worldwide on current
needs, trends and transformation processes in theological education glob-
ally the results of which are available on a website.13
Both research papers underlined that the transformation processes
in World Christianity are so rapid and complex that ecumenical forma-
tion today needs to be framed in a wider and more contextual concept
that has been done so far. It is not enough to focus on the divisions
and different emphasize of historical mainline churches as the picture
of World Christianity ahs diversified to an extent that we need to make
deliberate efforts also to include more recently emerging churchs, like
12
See online version: http://www.oikoumene.org/resources/documents/wcc-pro-
grammes/education-and-ecumenical-formation/ecumenical-theological-education-ete/
edinburgh-2010-international-study-group-on-theological-education.html
13
See website plus summary report: http://www.globethics.net/de/web/gtl/re-
search/global-survey
21
Dietrich Werner
the evangelical and charismatic churches in our efforts for more dialogue
and understanding.
It is appropriate therefore to keep on our agenda what was stated as a
key recommendation already in the Oslo world conference on theological
education in 1996:
“There is a need to keep before the churches and the younger
generation a concern for the visible unity which links sharing in
God’s mission and the pursuit together of justice and peace with
the need to heal divisions between the churches through mutual
dialogue, mutual recognition and reconciliation. Those involved
in theological education and ministerial formation have a vital
part to play, not only through giving an ecumenical dimension
to all parts of their curriculum, but by embodying ecumenical
principles through the sharing of resources, the establishment of
ecumenical colleges, institutions, courses and federations, and
the interchange of faculty and students of different traditions.
A genuine ecumenical institution will not only acknowledge the
differences between churches, but will work towards their rec-
onciliation. Faced by the challenges of the world, the prophetic
voice calls out to the churches to respond to them together across
cultural and geographical boundaries and not to reinforce divi-
sions and hostilities between people. Those engaged in ecumeni-
cal theological education and ministerial formation can respond
to that call as they digest and reflect on significant ecumenical
documents and live out new possibilities for common actions.”
Further, the Charta Oecumenica of 2001 which was prepared jointly
by CEC and the CCEE had declared in section 3 “Moving towards one
another”: “It is important to acknowledge the spiritual riches of the different
Christian traditions, to learn from one another and so to receive these gifts.
For the ecumenical movement to flourish it is particularly necessary to inte-
grate the experiences and expectations of young people and actively encour-
age their participation.” The Charta then adds the following commitment:
• “to overcome the feeling of self-sufficiency within each church,
and to eliminate prejudices; to seek mutual encounters and to be
available to help one another;
22
• t o promote ecumenical openness and co-operation in Christian

education, and in theological training, continuing education and
research.”
These commitments find an echo in the third recommendation of
the final message of the Third European Ecumenical Assembly at Sibiu
in 2007 which says: “We recommend finding ways of experiencing the
activities which can unite us: prayer for each other and for unity, ecu-
menical pilgrimages, theological formation and study in common, social
and diaconal initiatives, cultural projects, supporting society life based on
Christian values.”
It is a clar indocation oft he wider framework of ecumenical forma-
tion that a recent workshoop in Chicago proposed to work for a global
forum for Christian leadership development which would bring together
theological educaotrs ffrom both WCC, WEA, WPF and RCC in order
tob e reonsible to the call of Christ for unity in his church which in the
presrnt context cannot be restricted any more to WCC member churches,
while keeping faithful to the apostolic tradition of the church.
It has become clear meanwhile that what is at issue in the challenge
of ecumenical learning is not just the addition of elements of ecumenical
theology into the curricula of theological schools and seminaries. But the
question is whether and to what extent the basic orientation of theological
education reflects the fundamental relational nature of being the church,
its vocation to live as a
In summary it can be affirmed what what the WCC Global Study
Report on Theological Education 2010 had stated already for the whole of
World Christianity and which is also valid for Europe:
““This study paper is convinced that theological education is the seed-
bed for the renewal of churches, their ministries and mission and their
commitment to church unity in today’s world. If theological education
systems are neglected or not given their due prominence in church lead-
ership, in theological reflection and in funding, consequences might not
be visible immediately, but quite certainly will become manifest after one
or two decades in terms of theological competence of church leadership,
holistic nature of the churches mission, capacities for ecumenical and
interfaith dialogue and for dialogue between churches and society. The
transmission of the ecumenical memory and vision to future generations
23
Dietrich Werner
of pastors and church workers is a priority need in many WCC member

Churches, its continuation is far from being secured at present. It has be-
come clear meanwhile that proper ecumenical learning is not just the ad-
dition of elements of ecumenical theology into the curricula of theological
schools and seminaries. But the question is whether and to what extent
the basic orientation of theological education reflects the fundamental re-
lational nature of being the church, its vocation to live as a true koinonia
in relationship with God, with other Christian communities and with the
wider human community and the world as God’s creation.”14
4. Christ’s witness for peace and the role of theological education
for healing of memories, reconciliation and transcending national-
isms in Europe today
The recent reends in EU elctions clearly marked not only a mve to
the right, but at least in some countries a clear and dramatic shift to out-
right nationalistic positions. Apparently counter-movements against and
unlimited and un regulated globalization and liberalization processs are
getting momentum in some populations. The situation to some extent and
in som contexts seems to resemble the early 20ies in the last century when
nationalistic movements seem to present themselves as answers to increas-
ing signs of crisis and social unsecuiry. Churches which have a good sense
of historical memory should always reflect that Christ’s mission essentially
was a mission about peace and reconciliation in his world and context.
The developments in many parts of the world, whether we take India,
Russia, Ukraine or China or today several European countries, point to the
fact that nationalism and/or narrow ethnocentric concepts and worldviews
continue or are increasing to provide potential sources for increased ten-
sions and conflicts in the world. There has been an important recent de-
bate on ecclesiology and nationalism in the history of orthodox churches
which was related to a consultation in Volos Academy in 2012.15 While
not entering into the complex history and debates within orthodox circles
it appears to me that more emphasis need to be put in curriculum plans
14
Global Study Report on Theological Education Geneva 2010, page 5
15
See: http://www.acadimia.gr/content/view/432/1/lang,en/; and: http://www.
ancientfaith.com/podcasts/svsvoices/ecclesiology_and_nationalism_in_the_postmod-
ern_era
24
and in seminars within theological education in both Eastern and Western

theological education on how to cope with the heritage of nationalism
within regional church contexts. It is a priority today to ask ourselves how
to tackle dangers of rigid and narrow-minded concepts of the church in
relation to nationalist ideologies while affirming the cultural and linguistic
heritage of local churches which have become deeply immersed into the
history of their people, their suffering and their historical conflicts.
The healing of memories which has been emphasized so much at the
end of the WCC assembly in Busan by Father Michael Lapsley16, victim
of the Apartheid regime, but nowadays despite his being severely handi-
capped active witness for peace and reconciliation, is a vital components
of theological education wherever it takes place in contexts where trau-
matic experiences between different denominational traditions, different
religious groups or ethic identities forms part of the collective memory of
people in a given situation.
5. Christ’s public preaching and the role of public Christian the-
ology at state universities in Europe
Christ’s mission always addressed the public space, the markesta and
synagogues of his time. This is why his journey on earth ended within
Jerusalem as it did not avoid confrontation and public debate with the
religious and public authorities in his time. The role of public theology
and public responsibility in theological education is discussed today in
many circles. Recent reports from both Europe and some other countries
like in Africa have underlined that in some countries colleagues in theo-
logical education increasingly interpret the emerging situation as a state or
emergency in which time has to stand up in order to defend and fight for
the legitimacy of theology as a discipline in public universities. Secularization,
De-Christianization and also current trends in research funding seem to
move into a direction by which it is less likely to get support for a proper
Christian theological faculty and for proper theological research then it is
possible to get funding for projects in the area of religious studies. In some
contexts Christian theology seems to be in a trend of gradual withdrawl
16
http://www.ecumenicalnews.com/article/sermon-by-father-michael-lapsley-in-
the-wcc-assemblys-sending-prayer-22556; see also: http://www.healing-memories.org/
25
Dietrich Werner
from the public university arenas. While religious studies do form an im-
portant part of theological education, warning signals have been sent out
by some voices over against a tendency to replace theology as a discipline
by religious studies in principle. Churches need theology as a confession
bound discipline of academia to claim its place and role in the public
sphere and in the university context of post-modern societies. The value
decisions and the role both of religions and spirituality which are at stake
in society still need serious theological reflection from a theological dis-
cipline which is bound and guided by positional statements of faith as
rooted in the catholic or orthodox heritage of the universal church.
The third consultation within the socalled Graz process, held in Graz,
Austria in 2010 had articulated some serious concerns for the future, relat-
ed to certain trends in several countries to replace proper and full-fledged
theological faculties by theological faculties integrated in larger univer-
sity settings or to being transformed into mere departments of religious
studies. The consultation statement in 2010 remarked: “There is an ur-
gent need to make the case for the importance of theology in the context
of universities in Europe. The case for theology taking its place amongst
the humanities (and indeed the sciences) needs to be made by University
teachers, church leaders and Christians with influence on the authorities.
Reasons for the ongoing significance of theology include the rich history
of theology in the Universities from their birth, the growing importance
of religion in European and world politics, and the postmodern critique
of any claim to an ultimately non-confessional worldview. (It was pro-
posed) that a substantive reference document/declaration on the relevance
and role of theology and theological faculties in the context of European
Universities be worked out together by CEC and the Council of European
Bishops’ Conferences to be presented to EU bodies in Brussels so as to
strengthen and to underline the role and presence of theological faculties
in the public space of European Universities.”17
In the Oslo consultation in June 2012 on “The future of theology in
the changing landscapes of universities in Europe and beyond”18 and with
17
See: http://www.uni-graz.at/grazerprozess/tagung2010/Final_Statement_2010_en.pdf
18
http://www.globethics.net/de/web/the-future-of-theology-in-europe?layoutPlid
=4297725; http://www.thefreelibrary.com/Oslo%3A+the+future+of+theology+in+the+ch
anging+landscapes+of...-a0308599675
26
the keynote lecture of the General Secretary of WCC, Dr. Olav Fykse
Tveit19, during that conference clear signals were sent that theological fac-
ulties should be aware about defending and maintaining their status at
national and public universities as far as possible, in order not to lose what
has been affirmed as an achievement either of Protestant Reformation or
of historical arrangements between Orthodox churches and their national
governments since several centuries just due to some modernist and secu-
larist trends within late Modernity today.
Accordingly the final report of the Oslo consultation had also stressed:
„The crisis which is at work by some was not seen so much a crisis
of theology as such, but a crisis of a reductionist understanding
of education, formation and broad based concepts of university
models as a whole. A concept of a university which tends to re-
duce the range of human knowledge to those disciplines which
are marketable, income-producing, of commercial value and of
economic relevance would follow a reductionist concept of hu-
man knowledge and social development as such.
Some voices in the consultation therefore argued: The crisis of
theology in some contexts is related to the general crisis of hu-
manities in the universities. The churches should care not only
for the fate of theology, but also engage in a critical debate on the
general understanding of human knowledge in the universities.
Today we need not only theology of liberation, but the liberation
of theology (and the critical disciplines of humanities) from the
iron laws of the market-place and economist concepts of life.”20
6. Christ’s solidarity with the poor and marginalized and the

role of theological education to strengthen the prophetic role of the
church with regard to justice and sustainable development
In a consultation dealing with Christ’s mission we should not forget
also to include the new mission statement which has been prepared by
19
https://www.oikoumene.org/en/resources/documents/general-secretary/speeches/
keynote-address-on-theology-and-unity-in-oslo-consultation
20
See: Oslo conference Report: http://www.soliustitiae.co.za/news/files/2012/06/
Oslo-Conference-Report.pdf
27
Dietrich Werner
CWME and presented to the assembly of WCC in Busan. The new mis-
sion statement was published under the title „Together Towards Life –
Mission and Evangelism in Changing Landscapes“ and tries to emphasize
a trinitarian concept of Christian mission which is allencompassing and
even relates to the whole oft he cosmos and the very essense of creation.
The emphasie on the mission of the spirit is understood as call to move
beyond „a human cengtered approach and to embrace forms of mission
which express our reconcilied relationship with all created life. We hear
the cry of the earth as we listen to the cries of the poor and we know that
from its beginning the earth has cried out to God over humanity’s injus-
tice (Par. 19 Together towards Life). The mission statements apart from
this cosmic approach also includes some remarkable paras on „Mission
from the margins“ (par. 36-54) which emphasize the role of spiritual
resources and the reole of perseverance and collective resistance which
can be experienced with marginalized people: „Marginalized people have
God-given gifts that re under-utilized because disempowerment, and de-
nial of access to opportunitis and/or justice. Through struggles in and for
life, marginalized people are reservoirs of active hope, collctive reistance,
and perseverance, that are needed to remain faithful to the promised
reign of God“(par. 39).
The globalization of economy and markets has brought us into
a position in which the gulf between rich and poor is widening both
internationally as well as within several nations. Working in areas of
national diaconia and social work is ever more confronted with simi-
lar issues like working for international development and overcoming
the differences between rich and poor nations in international church
development agencies. This has lead German protestant churches to
integrate their national headqarters of diaconical services which relate
to their national home contexts, with the church development services
which relate to the challenges of rich and poor on the international and
transnational level.
The international community of governments is about to formulate
new development goals after a reviewing of what has been achieved with
the MDGs which were agreed upon some years back in 2000. A new de-
velopment agenda, related to sustainable development goals is being for-
28
mulated and prepared by the UN-ECOSOC- Council (UN Economic

and Social Council) in 2015.21
Where are the voices of the European Churches in all of this? Time
has come to take up issues which are of relevance to the whole of human-
ity as well as for churches on each national level also on the agenda of
theological education. Tome has come also for protestant –orthodox dia-
logue to take up challengs oft he international development agenda and
the discussion on SDGs which is going to have an impact on both of their
membership populations and respective countries. We need to consider a
new integration between theological education and developmental educa-
tion as in times of global climate change and rapid globalization affecting
many of our church members we can not afford to stay apart and to leave
issues of social ethics, service for and with the marginalized and prophetic
voices on globalization just to agencies like ACT Alliance or specialized
ministries. It is the church as a whole which is concerned about the future
of human development and therefore we would welcome a much more in-
tentional orthodox-protestant dialogue on the global future development
agenda in terms of the post 2015 SDGs. Might be we could srat with a
dialoigue on anthrology, human dignity and human rights which are cru-
cial to any understanding of sustainable development today.
7. Christ’s journey with the migrants of his time and the role of theo-
logical education to deal with migration and migrant churches today
Migration is a key factor in the development of modern societies
in the age of globalization. The world regions with the highest percent-
age of people born outside the country of residence are North America
(10% of population immigrants; 41 millions); Middle East with 9%
immigrants or 38 million people and Western Europe with 7% immi-
grants or 29 million people. In Europe immigration has increased con-
siderably after World War II and stands between about 25% and 10%
in the majority of the countries: Countries in which immigrants form
between 25% and 10% of the population are: Switzerland (25%), Latvia
(19%), Estonia (15%), Austria (15%), Croatia (15%), Ukraine (14.7%),
Cyprus (14.3%), Ireland (14%), Moldova (13%), Germany (12.3%),
21
See: http://www.un.org/en/ecosoc/about/mdg.shtml
29
Dietrich Werner
Sweden (12%), Belarus (12%), Spain (10.8%, 12.2% in 2009), France

(10.2%), and Italy (10% in 2010).
According to the International Organization for Migration (IOM),
migration is considered one of the defining global issues of the early twen-
ty-first century, as more and more people are on the move today than
at any other point in human history. There are now about 192 million
people living outside their place of birth, which is about three per cent of
the world’s population. This means that roughly one of every thirty-five
persons in the world is a migrant. Between 1965 and 1990, the number of
international migrants increased by 45 million – an annual growth rate of
about 2.1 per cent. The current annual growth rate is about 2.9 per cent.
In 2005, woman accounted for 49.6% of global migrants.
The Mapping Migration in Europe study from CEC (Brussels
2008) has explained that among the estimated 24 million migrants that
were in the EU at the end of 2003, around 48.5% were belonging to
Christian Churches. A further 30.9% were Muslims, and about 20.5%
belonged to other religions (p. 29). There are different models which
were developed to relate between indigenous churches and immigrant
churches in different European countries. In a typology one can distin-
guish various ways:
• to opt for separate development and building up of churches as
local worshipping communities;
• to view relationships to immigrant churches as diaconical respon-
sibility and top provide financial or humanitarian or educational
assistance to them;
• to build immigrant churches and practice faith in the patterns
which belong to the home countries with the mother tongue and
cultural values at home;
• to allow for mixed congregations where local people and immi-
grants use the same building, but do worship liturgy in their dis-
tinct patterns
• to assimilate ethnic minority churches to the patterns of cultural
majority churches and expect migrants to adapt their habits to
the cultural standards of the majority setting;
• to work for international and intercultural local churches which
would allow each ethnic group to keep its distinct feasters but to
30
relate to other shapes of local churches in an open and participa-

tory manner.
All these models of churches have certain implications for the needs
and priorities of theological training and leadership. The ETE Global
Study Report on Theological Education 2009 which was produced for the
Edinburgh 2010 centenary conference had a chapter on “Migration and
theological education – Theological education for migrant churches” (part
14) and asks the pertinent question: “Who is taking care of the needs of
theological education for immigrant churches and what models are ade-
quate to provide proper education for and with them?”(p. 63). There is no
overall master plan or comprehensive strategy yet for dealing with the in-
creasing demands for theological education of immigrant churches in Eu-
rope although there are clear indications that most of European churches
and faculties have entered in a learning journey with regard to appropriate
forms of theological education for immigrant churches. It is obvious from
this context that more emphasize need to be given for developing appro-
priate models of training immigrant churches in European contexts.
An ealier paper - in line with a recommendation quoted from the
Green Paper of the EU on the educational policies over against immigrants
(2008) – had suggested as recommendations for models of theological ed-
ucation for immigrant churches that one should
a) avoid setting up segregated schools or programmes which in prin-
ciple would hinder interaction with theological education of sim-
ilar candidates from indigenous churches from the given context
and limit improvement of equity and mutual access in higher
education;
b) encourage the accommodation of the increased diversity of moth-
er tongues and cultural perspectives from the variety of countries
immigration has come from;
c) adopt teaching skills and leaning methodologies which allow can-
didates not to become estranged from their sending communi-
ties but to relate to immigrant families and communities again in
their ministries;
d) encourages and affirms the legitimacy of Christian spiritual tradi-
tions and theological worldviews which might be different from
one’s own (‘Pentecostal students meet liberal professors’…) while
31
Dietrich Werner
at the same time allows one’s own identity to grow in dialogue

and encounter with others;
e) strengthen the development of attitudes and skills which are
needed to empower people for citizenship and active participa-
tion in the given (hosting) society rather then to form ghettos and
smaller milieus which are in isolation from other groups;
f ) enhance the understanding of the variety of Christian churches
and other religious traditions in the country of residence and pro-
mote a spirit of ecumenical cooperation and togetherness;
g) keeps open and prepares channels of transition to higher levels
of theological education for those who are interested and able to
join for other stages of being trained as theological educator and
ecumenical church leader in the country of residence;
h) maintain or build up partnership relations with important cen-
ters of excellence in theological education in the global South
(Africa) in order to secure synergies and openness to new forms of
contextual theologies from the home countries and the back-flow
of theological expertise gained in Europe to churches in the home
context.22
8. Christ’s sharing of bread and fish with the multitudes and the
role of hospitality in theological education and learning
It is in the context of migration and realizing both the potentials
and challenges of diaspora communities that we also need to rethink
a theme and subject which was close to Ancient Christianity in many
ways: The theology of hospitality which marked the the travels and all the
early visiting going on between the local churchs in the Mediterranean
region in the first centuries. The New Mission statement of WCC in-
cludes an important section on the role of hospitality in the life of the
church as well as in terms of its relevance for learning and deepening its
missionary understanding:
22
See: http://www.oikoumene.org/en/press-centre/news/theological-education-
with-migrant-churches: http://www.oikoumene.org/en/resources/documents/wcc-pro-
grammes/education-and-ecumenical-formation/ete/wcc-programme-on-ecumenical-
theological-education/theological-education-with-migrant-christians-in-the-changing-
landscape-of-world-christianity
32
“God’s hospitality calls us to move beyond binary notions of

culturally dominant groups as hosts, and migrants and minority
peoples as guests. Instead, in God’s hospitality, God is host and
we are all invited by the Spirit to participate with huminilty in
God’s mission” (par 71).
The implications of this new style of missionary hospitality on inter-
cultural theological education in Europe are probably not yet fully un-
folded yet in both our realities as well as in our concepts. Many younger
orthodox theologiasn have benefited from scholarship programs whuich
directly or indirectly have implied periods of hospitality in a different
culture and ecclesial setting. How to strengthen models of partnership
between theological faculties and schools of different ecclesial and na-
tional contexts in both Eastern and Western Churches is a key item on
the agenda of future oriented developments and ecumenical formation
in theological education.
9. Christ’s Suffering and Glorification in Cross and Resurrec-
tion – the role of martyrs and witnesses of faith in theological educa-
tion and ecumenical formation
In this almost final reflevtion we return toi the beautiful chapel
where we celebrated the Divine liturgy in Sibiu theological facilty this
morning., All the icsons on the woederful iconostasis remind us that
we are not alome, but that we are part oft he ‚cloud of witnesses‘ which
surrounds us in our present generation and relates ut to those who have
given witness tot he life of God in past times. Christ in his earthly jour-
ney and mission did not become tired always to refer to the sources
of traditions as were available for him in the sacred and authoritative
texts of the Thora and jewish traditions. While we have emphasized the
horizontal dimension in terms of rediscovering the nature of ecumenical
formation within theological ducation it whould also be mentioned –
which probably is more taken for granted in orthodox environments,
than sometimes known and practised in protestant circles - that there is
also an important vertical dimension of ecumenical formation, i.e. dicover-
ing the continuity and diversity of Christian faith witness and witnesses
throughout the centuries.
33
Dietrich Werner
Many churches in World Christianity have a strong tradition of living

and praying with important witnesses of faith in their own traditions and
commemorating their lives in the church calendar. Orthodox Churches
through their iconography and church decorations provide a picture and
understanding of the church universal guarding the apostolic tradition and
truth of the church by being in communion with the ancient witnesses of
faith, the apostles, the church fathers and the martyrs of the church. From
the times of Early Christianity, Christians had developed the ‘Menologion’
or ‚Menaion’, which was usually published in twelve volumes—one for
each month— in the form of an office-book, in which in the Orthodox
Church included all the propers (variable parts) of the services connected
with the commemoration of saints, including the synaxaries, i. e. the lives
of the saints of the day.23 The Roman Catholic tradition in a similar man-
ner has developed a strong sense of being “built on the foundation of the
apostles and prophets, with Christ Jesus himself as the chief cornerstone” (Eph
2,20)and has produced various forms of a church calendar of saints which
continues the early Christian custom of the annual commemoration of
martyrs on the dates of their deaths.24 The churches of later origin, such
as the mainline Protestant churches, the Evangelical and Pentecostal or
Independent churches usually have a need to learn again what it means to
belong to a chain of witnesses, the “great cloud of witnesses” (Hebrews 12:1-
2)through the centuries which represents a major part of the communion
sanctorum which Christians in all churches together with the apostolic
creed affirm as a vital facet of being the Church today. While not hav-
ing (and needing) a legal or institutional process for the canonization of
saints, a juridical definition of what constitutes a martyr or one normative
ecumenical calendarium of faith witnesses, Protestant churches do have
important witnesses of faith within their own history who are a part of the
wider history of Christian churches linking them to the communion of
saints and the ‘cloud of witnesses’ in all ages and regions. How to remem-
ber martyrs and important witnesses of faith both in the history of Chris-
tianity as well as in the ecumenical fellowship of churches today has been
an important recent topic of mutual rediscovery and ecumenical learning
23
http://en.wikipedia.org/wiki/Menologion
24
http://en.wikipedia.org/wiki/Calendar_of_saints
34
in the ecumenical movement at the beginning of the 21st century.25 It has

been emphasized again that commemorating the witnesses of faith should
have a unique role for the historical rootedness of faith traditions, for de-
veloping a sense of catholicity and for catechetical purposes in terms of
learning from biographical journeys of witnesses of faith who have lived
before or currently live amongst us.
Ecumenical formation in theological education should include a reg-
ular commemoration of saints, martyrs and important witnsses of faiths
from as wide a variety of Christians within World Chriustianity as possi-
ble, as God has called many faithfull witnesses, even beyond the canonical
boundaries of the visible church. The catechetical and theological signifi-
cance of dealing with their biographies, writings and courageous acts of
faiths cannot be easily underestimated.
10. Christ’s dialogue with those from different faith traditions
– theological education and ecumenical formation in interfaith con-
texts and in agnostic contexts today
Jesus was noit afrai of dealing and entering into dialogue with the Sa-
maritanian women who was from a different faith community at his time.
One of the major challenges facing theological education at the start of the
twenty-first century is that of helping to equip the churches to respond
to religious plurality. The societal and cultural contexts within which this
challenge is to be addressed are very varied – one particularly significant
difference being between theological education in the historic heartlands
of ‘Christendom’, where religious plurality is being experienced as a rela-
tively new phenomenon, and theological education in societies where the
churches have throughout recent history lived as minorities among other
faith communities. In any context, though, there are at least three interre-
lated dimensions of theological education which will need to be developed
in the inter-faith area: namely, learning about other faiths; equipping the
church’s ministry with the pastoral capacity to engage positively inter-faith
relations; and exploring the fundamental theological presuppositions and
implications of inter-faith encounter.
25
See: Tamara Grdzelidze, Guido Dotti (Eds) Cloud of Witnesses: Opportunities for
Ecumenical Commemoration , Proceedings of the International Ecumenical Symposium,
Monastery of Bose, 29 October - 2 November 2008 (Faith and Order); November 2011.
35
Dietrich Werner
The recent new WCC document on „mision in a religiously plural

context“ which was developed some code of conduct for mission in in-
terfaith contexts is an excellent tool for theological education a reflection.
It could form part of a joint protestant-orthodox dialogue of its own to
deepen reflection on what this study document, produced for the first time
together by WCC, World Evangelical Alliance and the Pontifical Council
for interreligious dialogue, could mean for missio and evangelism in prac-
tise and how should this be reflected in ecumenical learning in theological
education.
36
“Church and World Dogmatics”
“Church and World Dogmatics” as a new model of theologi-

cal education: The case of the Orthodox Handbook
Nikolaos Asproulis
Introduction
In his now ground-breaking work “Modern Russian Theology: Bukharev,
Soloviev, Bulgakov, Orthodox Theology in a New Key,”1 Paul Valliere pro-
vides us with a very useful distinction between “Church Dogmatics” and
“Church and World Dogmatics.” This schematic typology has been used
in order to describe the two dominant theological trends in 20th century
Orthodox theology, that is, the “Neo-patristic theology” (followed by G.
Florovsky, J. Meyendorff, A. Schmemann, J. Zizioulas, etc.) and the “Rus-
sian School”2 (V. Soloviev, S. Bulgakov, P. Florenski, etc.). In this paper,
drawing upon this more or less hermeneutical tool, I would like to describe
the two distinct, but not necessarily opposed, ways of doing theology. Ac-
cording to my understanding,3 the concept of “Church Dogmatics” is pri-
marily related to a theology proper (in other words, to a theology ad intra,
in terms of classic dogmatics), while the second one — that of “Church
and World Dogmatics” — is intended to express an open-ended theologi-
cal reflection on secular issues (in other words, a kind of systematic theology
1
Paul Valliere, Modern Russian Theology: Bukharev, Soloviev, Bulgakov, Orthodox
Theology in a New Key, (Edinburgh: T&T Clark Ltd, 2000).
2
In this article I make use of this more or less misleading and even problematic
distinction between these two major trends (“Russian” and “Neopatristic,” that could
hardly be defined in a comprehensive and homogenized manner literally as “Schools”) in
the Orthodox theology of the 20th century for heuristic purposes.
3
For more on this understanding, see my paper “’Church and World Dogmatics’. The
ecumenical need of a paradigm – shift in the modern orthodox theology and education”
Review of Ecumenical Studies 5:2 (2013) 154-161.
37
Nikolaos Asproulis
in the current sense of the term). This sort of understanding makes clear
the complementary character of the two perspectives. At the same time, if
the former was the common and dominant attitude (or rather, method),
and still is, in the wider context of Orthodox curricula since the establish-
ment of the Universities, this is not the case with the latter one that is still
searching for its proper place in the methodology of the modern Orthodox
theology.
If one would like to summarize briefly the way that Christian learning
is practised during the first millennium, one would realise that the real-
ity is quite different from that of the time after the fall of the Byzantine
Empire. While in the earlier period, the apostolic teaching and its inter-
pretation in the Eucharistic4 context seemed to be the basic foundation
of Christian education, cultivated in various patristic syntheses (e.g., the
Cappadocian Fathers), the situation has been changed overall especially
since the 16th-17th centuries due to the so-called ‘Babylonian captivity’ of
the Orthodox Church and its theology to western influences.5 Since then,
a sort of confessionalism6 and exclusivism became the basic feature of do-
ing theology in both an Orthodox as well as a Christian fashion. This new
reality would lead to a more or less frozen conservatism “that leads the
Church to become a museum.”7 In the same period, despite this confes-
sional spirit, a theology of repetition (particularly of the glorious patristic
tradition) has been perceived as the only legitimate way for the Church
4
In this direction see P. Vassiliadis, El. Kasseluri, P. Kalaitzidis, “Theological Edu-
cation in the Orthodox World”, in Handbook of Theological Education in World Christian-
ity, D. Werner, et. Al. (eds.) (Regnum Books International, 2010) p. 603-622.
5
Cf. G. Florovsky “Patristic Theology and the Ethos of the Orthodox Church” in
Bible, Church, Tradition, Collected Works vol. 1 (Nordland-Belmont Mass., 1972) 11-30. For
a critical evaluation of this theory see Dorothea Wendebourg “’Pseudo-morphosis’: A Theo-
logical Judgment as an Axiom in the History of Church and Theology”, The Greek Orthodox
Theological Review, 42: 3/4 (1997) 321-342
6
Cf. J. Zizioulas, “The Ecumenical Dimensions of Orthodox Theological Educa-
tion” Orthodox Theological Education for the Life and Witness of the Church (WCC: Ge-
neva, 1978) 33-40 (επανέκδοση στο The One and the Many, βλ. παραπάνω και στο
Orthodox Handbook for Ecumenism. Resources for Theological Education (Volos Academy
Publications in cooperation with WCC Publications and Regnum Books International:
Volos, Greece, 2014) 929-934.
7
John Meyendorff, “Theological Education in the Patristic and Byzantine Eras and
Its Lessons for Today” in St. Vladimir’s Theological Quarterly 31.3 (1987): 204.
38
to address the new challenges which resulted from modernity. In other

words, although Orthodox theology sought to practice a creative “Church
Dogmatics” model in its Christian learning since the beginning, with a
particular focus on the Fathers, it seems that it came to a halt with regard
to its incapacity for dialogue with the new challenges posed by modernity
(and even post-modernity).8
As I have argued on another occasion,9 I think that Orthodox theol-
ogy did in fact come into dialogue with modernity (cf. the work of the
great neo-patristic theologians or sophiologists), even though this pre-
liminary contact did not lead to the necessary paradigm shift in its theo-
logical methodology and subsequently in its theological education. As a
result, in most cases of the Orthodox theological curricula worldwide,
the dominant paradigm is still that of “Church Dogmatics,” a sort of a
modern neo-patristic synthesis, that attempts to interpret existentially
the Christian faith (cf. the case of Zizioulas et. al.). However, what is
missing from this picture is that the new and almost unforeseen chal-
lenges posed by modernity or late modernity today (like the rise of racist
and nationalistic ideologies, neo-liberal economy, etc), present a quite
different reality and context in which the current worldview seems to be
at odds, if not entirely incompatible, with that still practised in the Or-
thodox curricula. The older model describes a way of life that is closer to
pre-modernity (i.e. the Byzantine period characterised by a theocentric
worldview, agricultural economy, patriarchal family, close church-state
relation, homogenous culture, etc), while the newer model needs to en-
gage issues of late modernity (which is characterised by an anthropocen-
tric worldview, industrial economy, various kinds of family life, the rise
of the neutral public sphere, multiculturalism, etc).
In this context, it seems quite necessary, if not inevitable, to go be-
yond the classic “Church Dogmatics” model towards the “Church and
World Dogmatics” without abandoning the former. This means that mod-
ern Orthodox theology, based on a clear and sound understanding and ex-
8
See P. Kalaitzidis, Orthodoxie si modernitate. O introducere, (Eikon Publications
(Colectia Universitas, Seria Theologia Socialis), Cluj-Napoca, 2010).
9
Cf. our article “Is a dialogue between Orthodox theology and (post) moder-
nity possible? The case of the Russian and Neo-patristic ‘Schools’”, Communio Viatorum
LIV:2 (2012) 203-222.
39
Nikolaos Asproulis
perience of the Christian faith as deposited in the regula fidei and expressed
in dogmatic theology and the Eucharistic experience of the Church as its
first and fundamental step, should proceed to the necessary and urgent
second step, that of interpreting, as well as incarnating, the Word of God,10
the Gospel, again and again in the on-going history of salvation in our
modern era. This second step, that is, an ad extra dialogue and contact of
the living faith with the current human situation and its various needs,
seems to me to be the urgent quest of our theology toward a redirecting
of its scope to a more inclusive and open re-formulation of its theological
curricula. Furthermore, what Orthodox theology and Orthodox educa-
tion need today is not just a continuity with its glorious tradition, not even
merely an existential interpretation of its content to modern people, but
even more a new creative synthesis that will make it possible for the Gos-
pel to be fully re-incarnated, to the extent that the Christian Church and
its theology have not yet adequately expressed the fullness of the content
of the Revelation of God in History.11 This new creative synthesis is what
might be understood as the second methodological step of doing theology
following the above-mentioned typology of Valliere.
Some basic theological presuppositions of the “Church and
World Dogmatics” model, necessary for modern Orthodox Christian
education and learning
If one would like to look for some fundamental prerequisites that
could support the articulation of the proposed new model of Orthodox
theology and theological education one should focus on the very funda-
mental aspects of doing theology according to the apostolic depositum fidei.
a. The self-revelation of God in history and creation: Revelation is
the very starting point of doing Christian theology. Despite the
variety of understandings (or in some cases, the one-sided dimi-
nution of its importance throughout church history), God is
made known though His self-revelation in Christ in the realm
10
See P. Kalaitzidis “From the ‘Return to the Fathers’ to the Need for a Modern
Orthodox Theology”, St. Vladimir’s Theological Quarterly, 54: 1 (2010) 5-36.
11
See S. Bulgakov, «Dogma and Dogmatic Theology», trans. P. Bouteneff, Tradi-
tion alive: on the Church and the Christian life in our time M. Plekon (ed.) (Rowman &
Littlefield Pub: Oxford, 2003) 67-80.
40
of history, and creation determines the way, paves the path, of

the theological discourse. In this perspective, the church and its
theology have as their basic task first to grasp and then clearly
to express and articulate the yet underdeveloped and hidden as-
pects of this revelation as deposited in the church tradition, so as
to be able to address modern challenges. If this is the case, mod-
ern Orthodox theology should confirm the very “sophianity”12
of creation, its graced character, as the place where God chooses
to meet humanity in Christ by being joined in a constant rela-
tionship through His body, the Church. The scholastic legacy
of the deep distinction between grace and creation should be
abandoned as far as theology is dealing with the magnalia Dei in
history and not with some super-historical or a-historical real-
ity and truth beyond or outside of history and creation. There-
fore, a new model of Orthodox theology and education would
be primarily based on the very revelational-historical context of
Christian theology that inevitably highlights the relevance of
the synergetic divine-human communion as well as determines
the basic aspects of this communion. In other words, beyond
any kind of a blind passivity, God in Christ determines the very
way of doing theology and education, since every Christian is
a sort of witness and icon of this revelation of God in history,
in terms of the on-going history of salvation that guarantees the
positive reception of human history.
b. If self-revelation of God in history is the very starting point of do-
ing theology according to the apostolic kerygma, then the prism
through which one should conceptualise this new understanding
of Orthodox theology ought to be the person of Jesus Christ.
Although this is considered self-evident by all Christians, it seems
that the central place of Christology in byzantine as well as mod-
ern Orthodox theology is quite often diminished. If one under-
stands the person of Jesus Christ and his personal history as the
very point of the divine – human communion, then it is neces-
12
For this quite positive perception of the created order especially by S. Bulgakov,
cf. A. Nichols, Wisdom from Above: A Primer in the Theology of Father Sergei Bulgakov
(2005).
41
Nikolaos Asproulis
sary to take into account seriously his particular humanity, an

aspect that is sometimes undervalued by a tendency to give prior-
ity to his divine nature or to the Church as a sort of substitute
of his own humanity. However, the humanity of Christ could be
a very useful means towards this inclusion of modernity within
our modern Christian learning. An inclusive understanding of
the humanity of Christ, where every single aspect of the human
nature (and not only freedom as the distinctive mark of human-
ity, but also its reason, consciousness, ethnicity, sex, everyday life
needs, etc) has been assumed, gives the opportunity to open our
perception to a whole range of human possibilities, capacities,
and aspirations that are coming to the surface in our era. As far
as Christ assumed the whole human nature and not just some as-
pects of it and was incarnated undoubtedly in a specific local and
historical context, this interrelation of locality and universality
in other words, of otherness and communion, particularity and
openness, could be understood as the proper way of dealing with
the modern challenges worldwide in every single context (specifi-
cally in the post-modern secularised public sphere as well as the
emerging developing world). This would force us to embrace the
whole humanity of Christ without excluding some aspects of hu-
man life as more or less impure or rather irreligious, like politics,
human rights, the ecological crisis, modern diseases, bioethics,
etc. This way of reasoning fits very well with the so-called anthro-
pological turn13 of modern philosophy and worldview in general,
since Jesus Christ in his humanity is the very model of the true
humanity for every era, or time, according to whom humans have
been created.
c. Following this fundamental Christological perspective of Chris-
tian theology, it will be possible to develop its anthropological
dimension more deeply, beyond a dominant overemphasis on
the personal aspect of human being (relation, freedom) at the ex-
pense of human nature. The urgent character of an inclusive, that
13
S. Horujy, “Anthropological Turn in Christian theology: An Orthodox Perspec-
tive” (unpublished lecture, 2006, available on the website: http://synergia-isa.ru/wp-con-
tent/uploads/2011/05/hor_anthropological_turn.pdf (last accessed August, 12, 2014).
42
is holistic, anthropological perspective that would incorporate the

humanity in its totality, and not exclusively its personalistic (ide-
alised) dimension, would be of great importance for a theology
and education that attempts to struggle against various modern
challenges that either devalue different groups or aspects of hu-
manity (due to their origin, religion, capacity, race, sex, etc.) or
challenge the very humanity of human beings (bioethics, disabil-
ity, etc.). What is required in this respect is to go beyond the
limited and often one-sided theology of person to a more inclusive
understanding of human being that would take fully into con-
sideration its historical-contextual, natural, and temporal dimen-
sion beyond an idealised and fixed understanding that seems to
have been projected from above (i.e. from a Trinitarian, or gen-
erally theocentric perspective) onto humanity. This holistic, an-
thropocentric perspective that stems from a sound Christology
of the Church and is evident in the major representatives of the
patristic tradition (i.e. Irenaeus of Lyon, Maximus the Confessor,
etc.)14 is a necessary complementary aspect and dimension of the
“Church and World Dogmatics” to the classic theocentric view of
the “Church Dogmatics.”
d. Since the beginning of the 20th century, eschatology seems to have
re-gained its central place within the body of Christian theology.
Being in the first place a sort of an “eschatological revolution”
within the Protestant world, this revitalisation of the eschatologi-
cal outlook soon spread out over all the Christian world. Georg-
es Florovsky, Sergius Bulgakov, John Zizioulas are only some of
those who pointed out the central place of eschatology in modern
Orthodox theology.15 Despite the possible variety of definition
14
Cf. D. Farrow, Ascension and Ecclesia: On the Significance of the Doctrine of the
Ascension for Ecclesiology and Christian Cosmology (T&T Clark, 1999), J. Behr, Irenaeus
of Lyons: Identifying Christianity, Christian Theology in Context (Oxford: Oxford
University Press, 2013).
15
For an overview of the reception of eschatology in modern Orthodox theology
cf. M. Begzos, “L’ eschatologie dans l’ orthodoxie du XXe siècle”, J. –L. Leuba (dir)
Temps et Eschatologie. Données biblique et problematiques contemporaines, (Les Editions
du Cerf, Paris, 1994), 311-328 and G. Vlantis, “In Erwartung des Künftigen Äons.
Aspekten orthodoxer Eschatologie” Ökumenische Rundschau 56:2 (2007), 170-182.
43
Nikolaos Asproulis
of eschata by the above mentioned and other theologians, it is

evident that eschatology should have a crucial role to play in this
quest of a new model of doing Orthodox theology and education.
To the extent that this eschatological outlook is determined by the
fresh, and always innovative, Spirit of God, and is perceived not
as a fixed reality but as an expectant hope (as the freedom from
every kind of historical, individual, or communal pathogen, or
failing, like nationalism, self-referentiality, egocentricity, ecclesi-
astical culturalism, oppression, etc.), it will become quite obvious
that the eschata, that is the coming Lord, will finally judge our
way of being and doing theology. In other words, Christ’s King-
dom is the very criterion that manifests the truth of every single
human individual (Christian) or communal (Church) act. The
real dynamism of this eschatological outlook allows the Church
and its theology to search for new and necessary syntheses in the
realm of the on-going history of salvation, insofar as the Church
has not yet fully articulated every aspect of the revealed truth in
history. If it is true that according to Maximus the Confessor the
whole world will be church-ified in the Kingdom, then one is
obliged to ask the critical and crucial question: will there be any
aspect of human life that will be excluded from this eschatologi-
cal perspective? A negative reply to this question will oblige us
to realign our way of doing theology and education towards the
eschatological coming Lord, who alone will judge and justify our
Christian identity. By then, Orthodox theology and theological
education need to be open and ready to proceed to a creative
perception and interpretation of tradition according to the ap-
ostolic kerygma and in the light of the eschata without the fear
that this would be in opposition to the Gospel. If Jesus Christ is
the “same yesterday, today, and forever” (Hebrews 13:8), then the
new challenges posed by modernity can be understood as creative
opportunities, and not mainly as obstacles, toward the goal of the
“divine – human communion.”16
16
For the meaning and importance of this concept cf. A. Papanikolaou, Being with
God: Trinity, apophaticism, and divine-human communion, (University of Notre Dame
Press: Notre Dame, Ind. 2006).
44
As a way of conclusion: the case of the Orthodox Handbook

The massive volume entitled Orthodox Handbook on Ecumenism. Re-
sources for Ecumenical Education, published recently by the WCC, Volos
Academy for Theological Studies, and the CEC,17 might be perceived in
this regard as an exceptional work that provides modern Orthodox the-
ology with the necessary context and resources toward articulating a new
model of doing theology as it was briefly described above. First, however,
it is necessary to present the basic aspects of this publication that, in my
view, fit with the “Church and World Dogmatics” model of doing theol-
ogy, to give the initial premises of this project.
As it is mentioned in the editorial preface, “the initial impetus for cre-
ating a Handbook on teaching ecumenism in Orthodox contexts had al-
ready begun in February 2010 as a follow-up of earlier initiatives between
the Volos Academy and the Programme on Ecumenical Theological Edu-
cation of the World Council of Churches (ETE/WCC). During the Sibiu
conference of November 2010 and on several other occasions, different
voices indicated the need to have a proper reference book for teaching ecu-
menism in Orthodox theological faculties, seminaries, and academies, as
there is still a serious lack of resources for proper and sound teaching of the
history and life of the ecumenical movement.”18 The institutions that have
undertaken the responsibility of this promising publication “shared among
others the following core convictions: a) that there is a serious need for a
common resource book for teaching ecumenism in Orthodox theological
faculties and academies; …c) that the Orthodox Churches had inspired,
contributed to, and profoundly benefited from the ecumenical movement
— and this allowed them to meet other Christians and to overcome temp-
tations of isolationism; d) that there is still some need to improve the level
of inter-Christian studies and dialogue in Orthodox theological schools
in order to promote mutual understanding and to eradicate prejudices; e)
that the study of other Christian churches and ecumenism needs to move
17
P. Kalaitzidis, Thomas FitzGerald, Cyril Hovorun, Aikaterini Pekridou, Nikolaos
Asproulis, Guy Liagre, Dietrich Werner, Orthodox Handbook on Ecumenism. Resources for
Theological Education (Volos Academy Publications, in cooperation with WCC Publica-
tions, Geneva, and Regnum Books International, Oxford: Volos, Greece, 2014).
18
Ibid. xxiv.
45
Nikolaos Asproulis
beyond the framework of comparative or even polemical apologetics.”19

These initial promises of the editors seem to describe the very modern
context within which Orthodox theology is situated in its effort to ad-
dress current challenges. In other words, this is the context of its inherent
ecumenicity and necessary dialogue with the other Christian traditions
and certainly the entire world. The result was a very sound and promising
volume that intends to facilitate theological learning in its ecumenical per-
spective and become a reference book that will nurture the in-culturation
and in-ecumenication20 of Orthodoxy in the present pluralistic, secular-
ized, and globalised world. Bearing in mind the table of contents of this
impressive volume which demonstrates best the very structure and logic of
the whole project, one could make the following remarks:
1. As it has already been noted, the very context of this work is
undoubtedly our current world (in other words modernity or late
modernity), which means that one should take into account (as
the Handbook does in its opening session)21 the urgent challenges
of the present era, resisting the temptation to dwell in the bygone
and glorious past of Byzantium, for instance.
2. A preliminary and basic part of the Handbook has been devoted
to an analysis of the very foundations22 by which Orthodox theol-
ogy understands its ecumenical dimension in the perspective of
the theological learning. This fundamental part of the Handbook
is easily related to the necessary, but not exclusively and mono-
lithically understood, classic model of “Church Dogmatics.” If
one would like to remain faithful to the very Christian character
of its theology, one should take as the starting point the regula
fidei as it is deposited in the apostolic and ecclesiastical tradition.
This should always be the first step of doing theology in a Chris-
tian manner.
3. The following sections of the Handbook adopt, in my view at
least, the second step of the above described new model of do-
19
Ibid. xxv.
20
This is a neologism that attempts to describe the development and process of
modern orthodox theology within the context of its inherent ecumenical character.
21
Ibid. 1-56.
22
Ibid. 57-166.
46
ing theology (“Church and World Dogmatics”). At this point,

it is necessary to discern two sub-categories in this second step.
The first sub-category could be defined as “Church and Christian
World Dogmatics,” a place where the relationship and constant
dialogue between Eastern and Oriental Orthodoxy with the other
Christian traditions is presented in a critical way.23 The second
sub-category concerns the very core of the newer model (“Church
and World Dogmatics”) is related in other words to the openness
and inclusive character of Orthodox theology towards the new
challenges posed by (post-) modernity, such as ecology, mission,
science, religious pluralism, etc.24 Moreover, in the final section of
the Handbook25 one can find suggestions of a possible application
of this new model of doing theology in the field of theological
education.
If this new model of doing theology and theological education in
the Orthodox world is valid and useful to some extent, I think that the
publication of the present Handbook is of paramount importance to-
ward implementing the urgent and necessary paradigm shift of theological
methodology. It is evident that Christian theologians and clerics ought to
bear the witness to the Gospel as well as to their context in every epoch
and era. If this is the case, this sort of a two step theology, that could be
perfectly applied to our current theological education, as it is clear from
the present Handbook, would be certainly useful for theological curricula.
Without downgrading the “Church Dogmatics” model, we need to pave
ways and create new syntheses, hic et nunc, based on the Tradition as well
as on the continuous history of salvation, and inspired by the Holy Spirit
that “blows wherever it wills” (John 3:8). The revealed truth of the Gospel
should be depicted and articulated in all its aspects, even those that still re-
main underdeveloped. Theological education, facing the urgent challenges
of the late modernity, is challenged to follow the new model of “Church
and World Dogmatics” in order to conceptualize and in-culturate appro-
priately the core element of the Christian faith, that is the very divine –
human communion in Christ.
23
Ibid. 543-604.
24
Ibid. 605-864.
25
Ibid. 865-948.
47
„Sage mir, mit wem Du kooperierst, und ich sage dir,
wer du bist.“
„Sage mir, mit wem Du kooperierst, und ich sage dir,

wer du bist.“
Theologische Ausbildung und Kooperationen
Andreas Heiser
In 2012 formulierte der Wissenschaftsrat, der in Deutschland die

Bundesregierung und die Regierungen der Länder in Fragen der inhaltli-
chen und strukturellen Entwicklung der Hochschulen, der Wissenschaft
und der Forschung berät, grundsätzliche Maßgaben für den Betrieb priva-
ter und kirchlicher Hochschulen. Darin wurde bemerkt, dass für private
und kirchliche Hochschulen aufgrund „ihrer geringen Größe … in aller
Regel enge (institutionelle) Kooperationen mit anderen Hochschulen in
der Region sowie im In- und Ausland erforderlich“1 seien.
Neben diesem an der äußeren Gestalt der privaten Hochschule ori-
entierten Grund traten wesentliche inhaltliche Motivationen, welche die
theologische Ausbildung an privaten Fachhochschulen zu Kooperatio-
nen bewegen sollten. Sie finden sich in den in 2014 vom Wissenschafts-
rat verabschiedeten Kriterien der Hochschulförmigkeit bekenntnisge-
bundener Einrichtungen im nichtstaatlichen Sektor. Darin wurde von
einer solchen Hochschule verlangt, „dass sie sich öffentlich und damit
auch für die hinter ihr stehende Religionsgemeinschaft oder -gesellschaft
sichtbar zu den für einen Hochschulstatus konstitutiven Grundsätzen
von Wissenschaftlichkeit und Gleichwertigkeit bekennt“2. Unter den
einschlägigen Prüfsteinen des Bekenntnisses zu den Grundsätzen von
Wissenschaftlichkeit und Gleichwertigkeit wurde die Kooperationsfä-
1
Wissenschaftsrat, Private und kirchliche Hochschulen aus Sicht der Institutionellen
Akkreditierung, Drs. 2264-12, Bremen 25. Mai 2012, S. 19.
2
Wissenschaftsrat, Kriterien der Hochschulförmigkeit bekenntnisgebundener
Einrichtungen im nichtstaatlichen Sektor, Drs. 3644-14, Berlin 24. Januar 2014, S. 12f.
48
„Sage mir, mit wem Du kooperierst, und ich sage dir, wer du bist
higkeit benannt3. Die Einbettung „durch Kooperationsbeziehungen in

ein wissenschaftliches bzw. künstlerisches und gesellschaftliches Umfeld“
wurde dementsprechend im Leitfaden der Institutionellen Akkreditie-
rung nichtstaatlicher Hochschulen von 2015 als Prüfkriterium einge-
setzt4. Noch weitgehender wurde hier das gesamte Profil einer Hochschu-
le „durch ihre fachliche Orientierung, ihre Studienformate, Forschungs-
schwerpunkte, Weiterbildungsangebote und Kooperationen sowie durch
ihr Standortkonzept“5 bestimmt.
Da den Kooperationsbeziehungen ein sehr hoher Stellenwert für die
Einhaltung der Hochschulförmigkeit zugemessen wird, soll an der Ge-
schichte der Theologischen Hochschule Ewersbach die Entwicklung und
der Nutzen von Kooperationen in der theologischen Ausbildung dargestellt
werden. Kooperation wird dabei als Zusammenwirkung von Handlungen
zweier oder mehrerer Institutionen in Arbeitsteilung gesehen. Sie hat den
Zweck, gemeinsame Ziele zu erreichen und allen Beteiligten zu nutzen.
1. Asymmetrische Kooperation
Die Theologische Hochschule Ewersbach ist eine staatlich anerkannte
Fachhochschule und die Ausbildungsstätte des Bundes Freier evangelischer
Gemeinden in Deutschland für Pastorinnen und Pastoren, Missionarin-
nen und Missionare sowie Gemeindereferentinnen und -referenten6. Ihre
3
Ebd., S. 19. Darauf hatte der Wissenschaftsrat bereits verwiesen in: Wissen-
schaftsrat, Empfehlungen zur Weiterentwicklung von Theologien und religionsbezogenen Wis-
senschaften an deutschen Hochschulen, Köln 2010, S. 66.
4
Wissenschaftsrat, Leitfaden der Institutionellen Akkreditierung nichtstaatlicher
Hochschulen, Drs. 4395-15, Berlin, 30. Januar 2015, S. 11; „Die Hochschule unterhält
im Rahmen von Studium und Lehre Kooperationsbeziehungen mit Partnern aus Wis-
senschaft, Wirtschaft, Kultur und ihrem sonstigen gesellschaftlichen Umfeld, die ihren
Studienangeboten und -formaten entsprechen.“ (ebd., S. 35)
5
Ebd., S. 28.
6
Zur Geschichte der Hochschule siehe: Jakob Millard, Aus der Geschichte un-
serer Schule, in: Berufen zum Diener des Wortes Gottes. 75 Jahre Theologisches Seminar
Ewersbach, hg. v. Wilfrid Haubeck/Gerhard Hörster, Witten 1987, S. 115-131 = Un-
veränderter Nachdruck aus: 25 Jahre Predigerschule des Bundes Freier evangelischer Gemein-
den Deutschlands, Witten 1937, S. 21-34; Gerhard Hörster, „Von der Bibelschule zum
Theologischen Seminar. Zur Geschichte der theologischen Ausbildungsstätte des Bundes
Freier evangelischer Gemeinden”, in: ebd., S. 11-32. Zum 50-jährigen Jubiläum ist keine
Festschrift erschienen; es wurde lediglich in einer „schlichten Feierstunde der Geschichte
49
Andreas Heiser
Geschichte führt zurück ins 19. Jahrhundert. Der Kaufmann Hermann

Heinrich Grafe (1818-1869), der Gründervater der Freien evangelischen
Gemeinden7, hatte eine präzise Vorstellung davon, was einen guten Pre-
diger ausmache. Er notierte 1865 in sein Tagebuch: „Der beste Prediger
des Evangeliums ist immer der, welcher am reinsten Christum verkündigt
durch Wort und Wandel.“8 Schon Heinrich Neviandt (1827-1901), der
erste hauptamtliche Prediger einer Freien evangelischen Gemeinde über-
haupt, war sich dessen bewusst, dass Männer zu solchen Predigern ausge-
bildet werden müssten. Er verfügte 1901 testamentarisch 35 000 Reichs-
mark für deren Ausbildung9.
Zu einer eigenen frei-evangelischen theologischen Ausbildung kam
es aber zunächst nicht. Bezeichnend ist, dass am Beginn Kooperations-
beziehungen mit theologischen Ausbildungsstätten bestanden. Die Frei-
en evangelischen Gemeinden waren in der Ausbildung Ihrer Pastoren
auf solche Kooperationen angewiesen, denn sie bezogen zunächst ihre
Prediger aus der Baseler Predigerschule, der Neukirchener Missionsschu-
unseres Werkes gedacht“ (Hermann Ruloff, „Entlassungsfeier und Jubiläumsfeier”, in:

Der Gärtner 69, 1962, S. 637). Einen kurzen Überblick über die Geschichte der Hochs-
chule bietet: Wilfrid Haubeck, „95 Jahre Theologisches Seminar Ewersbach”, in: Christ-
sein Heute 114, Nr. 10, 2007, S. 20f. Eine ausgezeichnete Quelle für die Vohwinkler
Jahre der Schule ist die seit 1921 vierteljährlich von den Predigerschülern herausgege-
bene Schülerzeitschrift „Grüße vom Rottscheidt“; Andreas Heiser, „100 Jahre Theologis-
che Hochschule Ewersbach”, in: Lernen. Begegnen. Senden. 100 Jahre Theologische Hochs-
chule Ewersbach, hg. v. Wilfrid Haubeck u.a., Witten 2012, S. 11-34.
7
Andreas Heiser, „Kirchliche Erneuerung am Beispiel der Freien evangelischen
Gemeinden”, in: Review of Ecumenical Studies 7, 2015, S. 43-69.
8
Hermann Heinrich Grafe, Lebenszeichen oder Skizzen eines Tagebuchs (Bd.
8), 30. Juli 1865 (die Tagebücher befinden sich im Archiv der Freien evangelischen
Gemeinde Wuppertal-Barmen). Bereits in dem Eintrag unter dem 10. Februar 1853
skizziert er Standards der Leitungsqualifikationen eines „guten“ Predigers (ders., Leb-
enszeichen oder Selbststudien in Form eines Tagebuchs [Bd. 2]), den er unter dem 14.
November 1858 weiter beschreibt (ders., Lebenszeichen oder Skizzen eines Tagebuchs
[Bd. 6]).
9
Nach den Angaben in Neviandts Testament „Mein letzter Wille“, Abschrift im
Archiv der Freien evangelischen Gemeinde Wuppertal-Barmen. August Jung, „Tradition
auf Umwegen. Zugleich ein Kapitel selbsterlebter Geschichte”, in: Ein Act des Gewissens.
Erinnerungen an Hermann Heinrich Grafe, hg. v. Wolfgang Dietrich, Geschichte und The-
ologie der Freien evangelischen Gemeinden 1, Witten 1988, S. 39-70, S. 81 Anm. 23, ist
der Auffassung, dass diese Stiftung nicht realisiert worden ist.
50
le10 oder der Schweizer Ausbildungsstätte St. Chrischona bei Basel11.

Diese Kooperationen waren freilich nicht kodifiziert, sondern ergaben
sich informell und dienten den Bedürfnissen des in 1874 gegründeten
und kongregationalistisch organisierten Bundes Freier evangelischer Ge-
meinden. Zudem lassen sich diese Kooperationen als asymmetrisch be-
schreiben, denn sie wurden wegen der fehlenden Ressourcen auf Seiten
des noch jungen Bundes gepflegt.
2. Ausbildung mit oder ohne Kooperationsbeziehungen
Die Zusammenarbeit mit nichteigenen Ausbildungsstätten wurde je-
doch als problematisch empfunden. Man schätzte die Ausbildung der Pas-
toren des Bundes an diversen Einrichtungen mit unterschiedlicher theo-
logischer Ausrichtung für die Bildung einer theologischen Identität des
Bundes als nicht förderlich ein. Pluralität stand gegen Einheit. Kooperati-
on wurde als Bedrohung des eigenen Wesens empfunden. So wurde bereits
auf der dritten Bundeskonferenz am 7. und 8. Juni 1876 vom Barmer Fa-
brikanten Friedrich Wilhelm Bartels darauf hingewiesen, dass die Brüder
für die vorhandenen Aufgaben eine „gediegene“ Ausbildung brauchten.
Auch der Bote des in 1850 gegründeten Evangelischen Brüdervereins12
10
Bernd Brandl, Die Neukirchener Mission. Ihre Geschichte als erste deutsche
Glaubensmission, Schriftenreihe des Vereins für Rheinische Kirchengeschichte 128, Köln-
Neukirchen-Vluyn 1998.
11
Zur Geschichte der Ausbildungsstätte siehe: Friedrich Veiel, Die Pilgermission
von St. Chrischona. Im Auftrag des Komitees der Pilgermission, Basel ²1943 und Edgar
Schmid (Hg.), Wenn Gottes Liebe Kreise zieht. 150 Jahre Pilgermission St. Chrischona
(1840-1990), Giessen/Basel 1990.
12
Zur Gründung des Evangelischen Brüdervereins und der ersten Entwicklung
s. Hans Horn, „Der Evangelische Brüderverein. Zur Geschichte eines Missionsvereins
zwischen Landeskirche und Freikirche”, in: Monatshefte für Evangelische Kirchengeschichte
des Rheinlandes 24, 1975, S. 211-234, Wolfgang E. Heinrichs, Freikirchen. Eine moderne
Kirchenform. Entstehung und Entwicklung von fünf Freikirchen im Wuppertal, Monogra-
phien und Studienbücher, Wuppertal 1989, S. 278-291; August Jung, Als die Väter noch
Freunde waren. Aus der Geschichte der freikirchlichen Bewegung, Kirchengeschichtliche
Monographien 5, Wuppertal-Kassel-Witten 1999; zu den Anfängen siehe: ders., Julius
Anton von Poseck. Ein Gründervater der Brüderbewegung, Wuppertal 2002, zuletzt Hart-
mut Weyel, Evangelisch und frei. Geschichte des Bundes Freier evangelischer Gemeinden in
Deutschland, Geschichte und Theologie der Freien evangelischen Gemeinden 5.6, Witten
2013, S. 7-9.
51
Andreas Heiser
und spätere Bundespfleger Carl Bender empfahl noch im gleichen Jahr die
Gründung einer eigenen Predigerschule. In der Folgezeit fand die Forde-
rung nach einer eigenen Ausbildungsstätte eine immer breitere Basis. Gan-
ze Gemeinden beantragten beim Bundesausschuss, eine Predigerschule zu
gründen, „damit dem vorhandenen Rückschritt des Werkes Einhalt ge-
tan und durch Berufung wirksamer Kräfte der errungene Standpunkt ge-
stärkt“13 werde.
Dass es zum Ende des 19. Jahrhunderts trotz des artikulierten Bedarfs
noch nicht zur Schulgründung kam, hing damit zusammen, dass es den
vergleichsweise wenigen Gemeinden finanziell nicht möglich war, eine ei-
gene Schule zu unterhalten. Sodann sahen aber gerade die Wuppertaler
Gemeinden in dem Wunsch nach einer eigenen Schule die ungesunde Ent
wicklung der ursprünglichen independenten Gemeindebewegung zu einer
Kirche. Die anderen hingegen, vor allem die Wittener, hielten die solide
Ausbildung für den Fortbestand und die Weiterentwicklung des Bundes
für unabdingbar. Die Unentschiedenheit hinsichtlich der Positionierung
zwischen „Bewegung“ und „Institution“ verhinderte weitere Schritte in
Richtung der Schulgründung.
Freilich wurden auch in dieser Phase Kooperationsbeziehungen ab-
gewogen. Aber wieder wurde Kooperation als Bedrohung der Identität
des Bundes empfunden. Nachdem zunächst eine „Unterrichtskommis-
sion“ einberufen worden war, die von 1909 bis 1911 Unterrichtskurse
für Prediger (bis zu vier Wochen) angeboten hatte, und der 1911 in
Düsseldorf tagende Bundesausschuss (entspricht etwa der heutigen Bun-
desleitung) diese Kurse auch gewürdigt hatte, forderte man, das Aus-
bildungsprogramm zu erweitern. Es kam zu Verhandlungen über eine
gemeinsame Ausbildungsstätte mit dem Missionshaus in Neukirchen.
Doch wegen unterschiedlicher ekklesiologischer Anschauungen schei-
terten die Kooperationsverhandlungen. Erst danach beschloss man, den
13
Das Protokoll der Ausschusssitzung vom 26. Mai 1886 in Kopie Eigenbesitz des
Verfassers, ferner bei Richard Hoenen, Die Freien evangelischen Gemeinden in Deutsch
land. Ihre Entstehung und Entwicklung, Tübingen 1930, S. 85; Hartmut Lenhard, Studien
zur Entwicklung der Ekklesiologie in den Freien evangelischen Gemeinden in Deutschland,
[Diss. Bonn 1976], Bielefeld 1977, S. 231 mit Anm. 19 auf S. 355, und Hartmut Weyel,
Zukunft braucht Herkunft. Lebendige Portraits aus der Geschichte und Vorgeschichte Freier
evangelischer Gemeinden 1, Geschichte und Theologie der Freien evangelischen Gemeinden
5,5/1, Witten 2009, S. 259.
52
eigenen Unterricht in aufeinander aufbauenden Kursen in Vohwinkel

stattfinden zu lassen.
3. Ausbildung ohne institutionalisierte Kooperationsbeziehungen
Der über Jahre schwelende Plan der eigenen Predigerausbildung hatte
Gestalt angenommen, als mit einem Festgottesdienst unter der Leitung von
Otto Schopf am 10. April 1912 die Predigerschule in Wuppertal-Vohwin-
kel eröffnet wurde14. Schon früh bahnten sich Zusammenarbeiten an. Die
heute enge Verbindung von Hochschule und Allianz-Mission e.V.15 war
lange Zeit über umstritten, kündigte sich aber schon darin an, dass drei
der ersten Schüler von der Vorgängerinstitution, der Allianz-China-Missi-
on, ausgesandt wurden. Man blieb aber im freikirchlichen Milieu.
Der Charakter der Schule festigte sich, als Jakob Millard16, der ein
in der heilsgeschichtlichen Tradition Johann Tobias Becks in Basel aus-
gebildeter Prediger in Wesel war, vom Bundesausschuss 1912 als erster
Seminarlehrer berufen wurde und ein eigenes Schulgebäude gebaut wurde.
An ausgestaltete Kooperationen war jedoch nicht zu denken. Der Aus-
bruch des Ersten Weltkrieges erschütterte die Schule schwer. Der Unter-
richt wurde im Frühjahr 1915 eingestellt17 und erst im April 1919 wieder
aufgenommen. 1922 konnte zum ersten Mal ein Schüler in den Gemein
dedienst entlassen werden. Die Geldentwertung 1922/1923 und die fran-
zösische Ruhrbesetzung behinderten die Ausbildung sehr. Den Unterricht
setzte man indes fort.
Zwischen 1933 und 1939 war die Schule zu sehr mit sich selbst be-
fasst, als dass in dieser Zeit Kooperationsbeziehungen hätten ausgestaltet
14
Weitere Details des Eröffnungsgottesdienstes bei Karl Krull, „Die Eröffnungs
feier des Unterrichtskurses in Vohwinkel”, in: Der Gärtner 20, 1912, S. 122f.
15
Das Werden der Verbindung zeichnet nach: Elmar Spohn, Die Allianz-Mission
und der Bund Freier evangelischer Gemeinden. Die Geschichte ihrer Beziehung und deren
theologischen Begründung, Geschichte und Theologie der Freien evangelischen Gemeinden
6,1, Witten 2011.
16
Zu Millard siehe: Hartmut Weyel, Zukunft braucht Herkunft. Lebendige Portraits
aus der Geschichte und Vorgeschichte der Freien evangelischen Gemeinden, Geschichte und
Theologie der Freien evangelischen Gemeinden Bd. 5.5/2, Witten 2010, S. 115-143.
17
Otto Heyenbruch, „Unsere Schule in Vohwinkel”, in: Der Gärtner 24, 1915,
S. 110: „Der Unterricht wurde solange als möglich mit der immer kleiner werdenden
Schülerzahl in beschränktem Umfang fortgesetzt. Am 12. März [sc. 1915] mußte er aber
angesichts der Verhältnisse geschlossen werden.“.
53
Andreas Heiser
werden können. Der Kirchenkampf der sich bildenden Bekennenden Kir-

che hatte sein Spiegelbild auch in der Schule und im Bund. Die beiden
Lehrer Paul Sprenger und Richard Hoenen, welche den „Deutschen Chris-
ten“ angehörten, waren von der nationalen Aufbruchsstimmung des Jahres
1933 ergriffen. Sie wollten mit dem politischen einen geistlich-theologi-
schen Aufbruch verbinden. Der Brüdertag lehnte diesen Kurs ab, aber das
Vertrauen des Bundes in die Schule war erschüttert. Als zu Beginn des
Zweiten Weltkrieges die meisten Schüler zum Militärdienst eingezogen
wurden, endete die Geschichte der Predigerschule in Vohwinkel abrupt18.
Nach dem Ende des Zweiten Weltkrieges wurde eine Kooperation
zwischen Altenpflegearbeit und theologischer Ausbildungsstätte aus Per-
sonalmangel eingegangen. In 1946 wurde dem Bund Freier evangelischer
Gemeinden das Gelände eines ehemaligen Reichsarbeitsdienstlagers auf
dem Ewersbacher Kronberg geschenkt. Dort begann zunächst eine diako-
nische Altenarbeit, erst ab dem 1. Oktober 1946 der Schulbetrieb in eini-
gen der zehn Baracken des Lagers. Für das Ausbildungsprogramm sorgten
zunächst Walter Quiring und Heinrich Wiesemann, dem für ein Jahr stell-
vertretend das Rektorat und bis 1948 die Gesamtleitung von theologischer
Ausbildung und der Altenheimarbeit oblag. Die damaligen Studenten be-
kamen durch diese Personalunion und die gemeinsame Ortslage im Alten-
heim ein unmittelbares, praktisches Anwendungsfeld ihrer theologischen
Ausbildung.
Auch in der folgenden Phase der Institutionalisierung der Prediger-
schule durch ein neues Schulsystem in 1954 waren Kooperationen noch
nicht vorgesehen19. Mindestens vier Jahre sollte die Ausbildung dauern,
und die Schüler sollten sich vor Beginn durch Mitarbeit in Gemeinden
bewährt haben. Man richtete ein achtwöchiges Praktikum nach dem zwei-
ten Ausbildungsjahr ein und beschloss, das erste Dienstjahr als Probejahr
festzusetzen. Diese Zusammenarbeit mit den Bundesgemeinden als stän-
diger Praxispartner ist durchaus als Kooperation anzusprechen. Den Aus-
bildungsverlauf glich man den Semesterzeiten an der Universität an, und
18
Vgl. jetzt: Hartmut Weyel, Anspruch braucht Widerspruch. Die Freien evangelis-
chen Gemeinden vor und im „Dritten Reich“, Geschichte und Theologie der Freien evangelis-
chen Gemeinden 5.7, hg. v. Wolfgang Heinrichs/Andreas Heiser/Hartmut Weyel, Witten
2016.
19
Hörster, Bibelschule (Anm. 6), S. 20.
54
nicht zuletzt regelte man Art und Umfang der mündlichen Prüfungen und
Abschlussarbeiten. 1969/1970 wurde die Studiendauer auf fünf Jahre ver-
längert20, und neue Gebäude wurden errichtet.
Eine Institutionalisierung der schon lange bestehenden informellen
Beziehungen zwischen den Ausbildungsstätten der Evangelisch-methodis-
tischen Kirche in Frankfurt, der des Bundes Evangelisch-Freikirchlicher
Gemeinden in Hamburg und der Ewersbacher Ausbildungsstätte wurde
in 1970 vom Präsidium der Vereinigung Evangelischer Freikirchen ange-
regt und erwogen. In allen Seminaren waren die Zahlen der Studierenden
rückläufig. Aber wieder fürchtete man Identitätsverlust durch Pluralität
besonders im Verständnis der Heiligen Schrift.
Freilich zeigten sich in der Geschichte der Hochschule immer wieder
die Früchte der Internationalen Vernetzung im Internationalen Bund Frei-
er evangelischer Gemeinden. Das zeigte sich unter anderem darin, dass seit
1980 der Missionar der Evangelical Free Church of America Edward Rom-
men den Unterricht in Missionswissenschaft und Religionskunde hielt.
Ferner wurde die Zusammenarbeit des Theologischen Seminars mit
den Gemeinden des Bundes intensiviert. Schon immer wurde der Kon-
takt durch Predigten und Vorträge der Dozenten sowie Predigten der
Studierenden gepflegt. Das Seminar war offen für Gäste und Besucher
sowie Teilnehmer an Tagungen und Konferenzen, die auf dem Kronberg
stattfanden. Ferner fand die Vernetzung durch die im Studium angelegten
Praktika Ausdruck. 1976 trat eine neue Ausbildungsordnung in Kraft, die
ein missionarisches und zwei Gemeindepraktika vorsah. 1986 wurde ein
siebenmonatiges Praktikum nach dem dritten Studienjahr eingeführt21.
Auch in späteren Jahren ließ sich feststellen, dass die „meisten Studenten
… nach dem Praktikum motivierter und zielorientierter“ studieren, „weil
20
Der zuvor gültige Lehrplan der vierjährigen Ausbildung findet sich in: (o. Autor)
„Neuer Lehrgang des Predigerseminars Ewersbach”, in: Der Gärtner 74, 1967, S. 477,
der neue fünfjährige Lehrplan in: (o. Autor) Neuer Aufnahmetermin im Predigerseminar
Ewersbach, in: Der Gärtner 76, 1969, S. 216.
21
Es verfolgte den Zweck, „… die Anforderungen an einen Gemeindeprediger
durch Anschauung und eigene Mitarbeit kennenzulernen“. Gleichzeitig sollte „dabei die
Eignung für diesen besonderen Dienst erprobt werden“. Das Ziel war es, „Begabungen
richtig einzuschätzen und ihren Einsatz im Dienst der Verkündigung des Evangeliums
so praxisnah wie möglich zu fördern“ (Gerhard Hörster, in: Berichtsheft zum Bundestag
1986, hg. v. Bund Freier evangelischer Gemeinden KdöR, Witten 1986, S. 63f.)
55
Andreas Heiser
der Bezug des Studiums zu ihrer künftigen Aufgabe für sie im Praktikum
deutlicher geworden“ sei22.
Der stärkste Schub für das Eingehen institutionalisierter Koope-
rationen lag in der jüngsten Geschichte der Theologischen Hochschule
Ewersbach. Zunächst ermöglichte die interne Zusammenarbeit im Bund
Freier evangelischer Gemeinden, dem damaligen Theologischen Seminar,
der Allianz-Mission, dem Diakonischen Werk Bethanien, den Gemein-
den, Kreisen und Arbeitszweigen des Bundes als Zentrum für Fortbildung
von Mitarbeitern ein modernes Gebäude zur Verfügung zu stellen. Inhalt-
lich wurde nach längerem Vorlauf das Studium in 2003 durch die Europä-
ische Evangelikale Akkreditierungsvereinigung akkreditiert. Der Abschluss
des fünfjährigen Studiums wurde als Äquivalent zum „Master of Divinity“
gewertet.
Im Zuge des Bologna-Prozesses, der die Standardisierung und Ver-
gleichbarkeit von Studiengängen und Abschlüssen in Europa vorantrieb,
beschloss die Bundesleitung 2002, für das Seminar die Möglichkeit der
Anerkennung als nichtstaatliche Fachhochschule zu prüfen. Dabei sollte
der Bezug auf die Gemeindepraxis, der das Studium an der Hochschu-
le bestimmt, erhalten bleiben23. Die Konzeptprüfung in 2011 führte zur
Verleihung des Status einer staatlich anerkannten Hochschule. In 2015
wurde der Antrag auf institutionelle Akkreditierung der Theologischen
Hochschule Ewersbach vom Land Hessen beim Wissenschaftsrat gestellt.
4. Ausbildung mit institutionalisierten Kooperationsbeziehungen
Der Durchgang durch die Geschichte der Theologischen Hochschu-
le Ewersbach zeigt, dass Kooperationen mit Partnern außerhalb der eige-
nen Freikirche zu Beginn der theologischen Ausbildung im Bund Freier
evangelischer Gemeinden als Bedrohung der eigenen Identität angesehen
wurden. Darum versuchte man, die Ausbildung gerade dadurch bundes-
konform zu gestalten, dass man nicht mit Partnern außerhalb des eigenen
nationalen und internationalen Bundes kooperierte. Es wurde sogar von
22
(O. Autor) Theologisches Seminar Ewersbach. Informationen aus dem Win-
tersemester, in: Christsein Heute 109, Nr. 1, 2001, S. 17.
23
Wilfrid Haubeck, „Anerkennung als Fachhochschule”, in: Christsein Heute 111,
Nr. 12, 2004, S. 48f.: „Fachhochschulen sind anwendungsorientiert, nicht forschung-
sorientiert.“
56
einer institutionalisierten Zusammenarbeit mit Ausbildungsstätten ande-

rer evangelischer Freikirchen abgesehen. Letztlich hat die Theologische
Hochschule Ewersbach erst das Verfahren der Anerkennung als staatliche
Fachhochschule dazu geführt, vertraglich abgesicherte Kooperationsver-
träge mit Partner außerhalb der eigenen Freikirche einzugehen und mit
Leben zu füllen.
Aus der historischen Darstellung wird auch deutlich, dass es hier
nicht nur um die Erfüllung eines formalen Erfordernisses gehen konnte.
Es bedurfte vor allem auf Seiten der eigenen Hochschule einer Neube-
wertung von Öffentlichkeit und Pluralität. Kooperation in konfessioneller
und institutioneller Vielfalt ist nicht die Bedrohung des Eigenen, sondern
Chance für dessen Entfaltung. Für die theologische Ausbildung werden in-
stitutionalisierte Kooperationen daher von der Theologischen Hochschule
Ewersbach als existentiell angesehen, und daher hat sie Kooperationen mit
anderen theologischen Forschungseinrichtungen und mit benachbarten
Disziplinen geschlossen und ausgebaut.
Mit den Theologischen Hochschulen der Evangelisch-methodisti-
schen Kirche in Reutlingen (Fachhochschule) und des Bundes Evange-
lisch-freikirchlicher Gemeinden (Baptisten) in Elstal (Fachhochschule)
arbeitet die Theologische Hochschule Ewersbach seit vielen Jahren in den
Bereichen Lehre, Forschung, Qualitätsmanagement und hochschuldi-
daktischer Fortbildung zusammen. Die Kooperation lebt dadurch, dass
neben dem Austausch und regelmäßigen Treffen der Studierenden im
Abstand von zwei Jahren gemeinsame Fachtagungen und Weiterbildungs-
maßnahmen der Dozierenden stattfinden. Gemeinsam mit der Theolo-
gischen Hochschule Elstal gibt die Theologische Hochschule Ewersbach
die Fachzeitschrift „Theologisches Gespräch“ heraus, die viermal im Jahr
erscheint24.
Enge Beziehungen bestehen – auch unterstützt durch die örtliche
Nähe – traditionell zur Evangelisch-theologischen Fakultät der Philipps-
Universität Marburg25. Die Kooperation konkretisiert sich in einer Verein-
barung, die ein paralleles Studium der Evangelischen Theologie in Mar-
burg und Ewersbach ermöglicht und die Anrechnung von Studienleistun-
24
http://www.theologisches-gespraech.de.
25
https://www.uni-marburg.de/fb05.
57
Andreas Heiser
gen sowie die Bibliotheksnutzung regelt. Dadurch ist Studierenden der

Theologischen Hochschule Ewersbach die Möglichkeit gegeben, einen an-
erkannten Studienabschluss an einer Evangelisch-theologischen Fakultät
zu erwerben und im Anschluss daran zu promovieren. Einige Studierende
der Theologischen Hochschule Ewersbach haben in den vergangenen Jah
ren bis heute von diesem Angebot Gebrauch gemacht. Professoren der
Philipps-Universität sind im Rahmen von akademischen Vortragsabenden
und in der Mitwirkung bei wissenschaftlichen Symposien an der Theo-
logischen Hochschule Ewersbach zu Gast. Im Bereich der Praktischen
Theologie ist die Theologische Hochschule Ewersbach durch einen Hoch-
schuldozenten in der Forschungssozietät der Evangelisch-theologischen
Fakultät der Philipps-Universität vertreten.
Seit einigen Jahren unterhält die Theologische Hochschule Ewersbach
eine Kooperation mit dem katholischen Johann-Adam-Möhler-In-
stitut für Ökumenik in Paderborn26. Lebendig gehalten wird diese Ko-
operation durch regelmäßige Fachtagungen, Nutzung der Bibliotheken,
Forschungsprojekte im Bereich der ökumenischen Theologie, insbeson-
dere des Dialogs zwischen römisch-katholischer Kirche und evangelischen
Freikirchen, und gemeinsame Studientage und Lehrveranstaltungen, die
in das Lehrprogramm der Theologischen Hochschule Ewersbach im Fach
Systematische Theologie/Ökumene und Konfessionskunde integriert sind.
In den vergangenen Semestern fand im Rahmen der Lehrveranstaltung
Ökumene und Konfessionskunde für Studierende der Theologischen
Hochschule Ewersbach ein Studientag im Johann-Adam-Möhler-Institut
in Paderborn statt, bei dem die Bedeutung der Leuenberger Konkordie für
die Ökumene aus römisch-katholischer und freikirchlicher Sicht unter-
sucht wurde.
Gerade Forschungs- und Arbeitsprojekte aus der jüngeren Zeit befassen
sich mit der Rezeption des Zweiten Vatikanischen Konzils in evangelischen
Freikirchen sowie dem Reformationsjubiläum 2017. Die Kooperation bein-
haltet die gemeinsame Publikation der Studien- und Forschungserträge in
wissenschaftlichen Verlagen und anerkannten ökumenischen Fachzeitschrif-
ten. Neben bereits veröffentlichen Beiträgen in der ökumenischen Fachzeit-
schrift „Catholica“ arbeitet der Professor für Systematische Theologie der
26
http://www.moehlerinstitut.de.
58
Theologischen Hochschule Ewersbach federführend an dem vierbändigen

Werk „Handbuch zur Ökumene und Konfessionskunde“ mit, das vom Jo-
hann-Adam-Möhler-Institut ab 2015 herausgegeben wird.
Neben den Beziehungen - gerade auch zu Kooperationspartnern auf
ökumenischer Ebene - bestehen formelle Kooperationsverträge über die
Zusammenarbeit in Lehre, Forschung und Austausch von Studierenden
mit der Northpark University in Chicago sowie mit der Orthodoxen
Theologischen Fakultät Andrei Şaguna der Lucian Blaga Universität Sibiu.
Im Rahmen der Kooperation mit der Northpark University Chicago27
haben Studierende der Theologischen Hochschule Ewersbach die Mög-
lichkeit, ein Auslandssemester zu absolvieren, wovon zurzeit eine Studen-
tin der Theologischen Hochschule Ewersbach Gebrauch macht. Zudem
beinhaltet die Kooperation, dass Studierende der Theologischen Hoch-
schule Ewersbach nach dem Masterabschluss direkt Promotionsstudien-
programme der Northpark University anschließen können.
Die seit Juni 2013 bestehende Kooperation mit der Orthodoxen
Theologischen Fakultät Andrei Şaguna der Lucian Blage Universität Si-
biu28 beinhaltet den Austausch von Studierenden mit dem Schwerpunkt
auf kirchenhistorischen Studien auf der Grundlage der Lissabon-Konven-
tion, Visiting lectures der Professoren der jeweiligen Hochschulen sowie
Publikationen der Professoren der Theologischen Hochschule Ewersbach
in der internationalen theologischen Fachzeitschrift „Revista Teologică“29
und dem „Review of Ecumenical Studies“30. Der orthodoxe Theologe Erz-
priester Dr. habil. Daniel Buda hielt in einem der vergangenen Semes-
ter eine Gastvorlesung an der Theologischen Hochschule Ewersbach. In
Planung ist zudem eine internationale Tagung zum Geschichtsverständnis
in der Orthodoxie und evangelischen Freikirchen an der Theologischen
Hochschule Ewersbach sowie die Ausweitung der Kooperation auf alle
Fachbereiche der beiden Einrichtungen.
27
https://www.northpark.edu.
28
http://teologie.ulbsibiu.ro.
29
Z.B. Andreas Heiser, „Basilius von Caesarea ‒ Krankenpflege zwischen den
Fronten? (Sfântul Vasile cel Mare - îngrijire bolnavilor între fronturi?)”, in: Revista
Teologică 91 = n.s. 19, 2009, S. 53-74.
30
Z.B. Kirchliche Erneuerung am Beispiel der Freien evangelischen Gemeinden,
in: Review of Ecumenical Studies 7, 2015, S. 43-69.
59
Andreas Heiser
Neben den Kooperationen mit Wissenschaftsinstitutionen treten

solche mit Praxispartnern, die für mehr anwendungsorientiertes Studie-
ren existentiell sind. Im Bereich Sozialethik kooperiert die Theologische
Hochschule Ewersbach daher mit dem Diakonischen Werk Bethanien in
Solingen31. Die Kooperation umfasst Fortbildungsveranstaltungen für Mit
arbeitende im Medizinischen Dienst und im Pflegedienst der Einrichtun-
gen des Diakonischen Werkes, dem Krankenhaus, dem Seniorenzentren
und der ambulanten Pflege. Sie erschließt der Theologischen Hochschule
Ewersbach ein praxisbezogenes Anwendungsfeld evangelischer Theologie
und dient dem Wissenstransfer und der Vernetzung von Theologie und
Gesellschaft. Im Wintersemester 2014/2015 wurde von der Theologischen
Hochschule Ewersbach unter der Leitung des Professors für Systemati-
sche Theologie Markus Iff und unter Beteiligung studentischer Hilfskräfte
eine Fortbildung für Mitarbeiter im Medizinischen Dienst und im Pflege
dienst durchgeführt. Man befasste sich mit der ethischen Kompetenz und
der Handlungssicherheit im Umgang mit Fragen zum Lebensende. Die
Studierenden nehmen durch diese Kooperation teil am transdisziplinären
Wissenstransfer und dem Diskurs für die Entwicklung von handlungslei-
tenden medizinethischen Begründungen durch Lehrveranstaltungen zur
Medizin- und Bioethik.
Schluss
Die Darstellung der Geschichte der Entwicklung der Kooperations-
beziehungen der Theologischen Hochschule Ewersbach zeigt, dass Koope-
rationen keineswegs ein äußeres, formales Erfordernis für Hochschulen
sind. Sie erweisen sich als notwendig für das Bestehen von Hochschulen,
denn sie unterstützen das Erreichen der Bildungsziele. Zum einen bieten
Sie den relativ kleinen Ausbildungsstätten den Anschluss an Bildungsres-
sourcen, die aus eigenen Mitteln nicht zu beschaffen wären. Solche Koope-
rationen sind asymmetrisch und haben einen größeren Nutzen bei dem
kleineren Kooperationspartner. Gerade für theologische Fachhochschulen,
an denen sich das Studium der Theologie neben der Wissenschaftlichkeit
durch die Berufsfeld- und Praxisorientierung auszeichnet, bieten Koope-
rationen Anwendungsfelder für Theologie auf Gebieten, die zum Teil mit
31
http://www.diakonie-bethanien.de.
60
anderen Fachrationalitäten arbeiten. Sodann betten die Kooperationen die

Hochschule in ein wissenschaftliches und gesellschaftliches Umfeld ein.
Die institutionalisierte Wechselwirkung der eigenen Hochschularbeit mit
der Arbeit anderer Bildungseinrichtungen und Praxispartner setzt Verbes-
serungspotentiale frei und beschleunigt bei deren Umsetzung die Profes-
sionalisierung der eigenen Struktur, Prozesse und Ergebnisse. Weiter wer-
den die Kooperationen zum Lackmus-Test für die Aufrichtigkeit des Be-
kenntnisses zu Wissenschaftlichkeit und Gleichwertigkeit. Sie fördern die
Pluralitätskompetenz und damit rückwirkend die Ausbildung der eigenen
Hochschulidentität. Nicht zuletzt tragen sie im Zusammenspiel mit der
fachlichen Ausrichtung, den Studienformaten und den Weiterbildungsan-
geboten der Hochschule zur Profilbildung der Hochschule bei, denn „sage
mir, mit wem du kooperierst, und ich sage dir, wer du bist.“
61
Training Church Planters – Towards an Integral
Model of Training
Johannes Reimer
1. Church Planting in a Divided World

1.1. Leadership in Church planting matters
Planting new and replanting old churches is on the agenda of many
European denominations. In the West the growing interest in church
planting seems to be motivated by a rapid loss of membership. In the East
the collapse of the communist system with his antireligious spirit opens
new chances for the churches to regain their spiritual strength. Millions
of former atheists turn to the church for spiritual guidance in the East at
the same time as millions leave the church in the West. Church planting
seems to offer a solution here as well as there!1 Most denominations have
started impressive programmes for church planting. Some even boost a
so-called church planting movement (CMP). But the overall outcome is
rather questionable. Church planting in Europe remains a challenge.
What are the obstacles and problems and which factors determine suc-
cess and failure? There is obviously more than one issue to be discussed. In
this paper I am addressing the importance of proper leadership in church
planting. Planting needs planters. The north-American writer Steve Smith
promoting church planting movements states:
“Sustained CMPs are in essence leadership multiplication move-
ments. The development and multiplication of leaders is what the
1
See for instance the strong appeal of patriarch Aleksi of the Russian Orthodox
Church (ROC) in favor of church planting in Russia as a way to overcome the atheist
past in Russian. In: http://www.patriarchia.ru/db/text/1580897.html (1.05.2016).
62
Training Church Planters – Towards an Integral Model of Training
Spirit uses to drive the movement. This is the spiritual engine of

sustained CMPs. CMPs can start without effective leadership de-
velopment and multiplication, but they will be short lived with-
out it. You must have a system in place that results in generations
of reproducing leaders.”2
Church planting is short-lived without proper leadership. The Brit-
ish missiologist Stuart Murray points to the Anabaptist movement which
lost its vibrancy as a church planting movement by failing to address the
question of leadership training, “in contrast, the training provided for
celtic church planters was a significant component in the vibrancy of this
movement”.3 Other examples from the history of mission might be added.
Training of church planters is crucial. Is church planting in Europe
a problem, because we fail to rise a generation of leaders? And if so, how
does one install systems that result in “generations of reproducing leaders”
in such difficult times and contexts as ours today? And what qualifies a
good church planting leader?
1.2. The context demands certain leaders
In their recently published book on church planting in the UK the
British authors Andy Hardy and Dan Yarnell describe Great Britain as a
divided society,4 divided by different cultural backgrounds, social class-
es, gender orientation and religious convictions, just to mention some.
Church planting in the UK will have to cross those divides, overcome bar-
riers and develop a church for every context. A task unusually complicated.
It is self-explaining that the authors plead for a certain kind of leadership
needed in order to complete the task. They expect the future church plant-
ers to be change agents; culturally intelligent and able to operate cross
culturally.5 In their perspective the task shapes the demand of leadership.
Competent leaders will conform to the many facades of a given context
2
Steve Smith with Ying Kai, T4T. Discipleship & Revolution (Monument, CO:
WIGTake Resources, 2011), 259.
3
Stuart Murray, Church Planting. Laying Foundations (Carliste: Paternoster Press,
1998), 256.
4
Andy Hardy and Dan Yarnell, Forming Multicultural Partnerships. Church Plant-
ing in a Divided Society (Watford: Instant Apostle, 2015).
5
Hardy, Forming Multicultural, 141-217.
63
Johannes Reimer
and culture. Other European experts on church planting in their respec-

tive cultures support the findings of the British authors.6
The acknowledgment of the complexity of church planting in con-
text is not new. The Fuller Theological Seminary Professor Charles Ridley
who analysed church planters profiles in the late 1980ies and consequently
developed an assessment tool, expects of a church planter (1) visionizing
capacity, (2) self-starters mentality, (3) sense of ownership in ministry, (4)
ability to relate to unchurched people, (5) balancing family and ministry,
(6) effectively building relationships, (7) commitment to church growth,
(8) responsiveness to the community, (9) ability to guide others; (10) flex-
ible and adapting to change and ambiguity, (11) builds group cohesiveness
for working in a team toward common goal, (12) able to sustain through
setbacks, losses, disappointments and failures, (13) translates personal
faith convictions into ministry decisions and actions.7 This is a heavy load
on a single shoulder. Others describe the church planter primarily as a
spiritual person adding to the list a number of other qualities.8 Who is
able to comply with all this? The frustration on both sides - the pastor and
his congregation, the church planter and his mission board - seems to be
programmed.9 Were does one receive proper training for all of this? Is it at
all possible to train highly flexible leaders who move smoothly across the
lines of our multiple societal divisions? How do you become what Hardy
and Yarnell call a “nomadic disciple”?10 Which training system might serve
them best? Let us examine the options.
6
See in this regard papers read at the European Consultation on Church Plant-
ing in Leuven, Belgium published as: Church Planting in Europe. Connecting to Society.
Learning from Experience, ed. by Evert van de Pool, Joanne Appleton. Eugene, OR: Wipf
& Stock.
7
Charles, R. Ridley, How to select Church Planters (Pasadena, CA: Fuller Evan-
gelistic Association, 1988), 7-1; see also: J.D. Payne, Discovering Church Planting. An
Introduction to the Whats. Whys and Hows of Global Church Planting (Colorado Springs-
Milton Keynes-Hyderabad: Paternoster), 391f.
8
See for instance qualifications of church planters as developed by Samuel D. Fair-
loth, Church Planting for Reproduction (Grand Rapids, MI: Baker, ), 49-50.
9
See in this regard an exzellent description of those feelings in Greg Ogden,
The New Reformation. Returning the Ministry tot he People of God (Grand Rapids, MI:
Zondervan,1990), 85-95.
10
Hardy, Forming Multicultural, 142ff.
64
2. Training Models Used Today

2.1. How do we train and empower church planters in the world
today?
Most experts on church planting will agree: “Biblical and theological
equipping of leaders is not optional”.11 But does this mean we will have
to send all our leaders to Bible schools and colleges or seminaries? Will
standardized school-based training solve the complexity of demands for
leadership in church planting? Is it at all possible to run a school offering
all the courses for all the demands church planting will place in front of
leaders? The fact that theological education notoriously avoids issues of ap-
ostolic and prophetic leadership, concentrating primarily on shepherding
and teaching competences, for instances, leaves us with an open question.
Apostolic and prophetic training is to enlarge very preliminary and follows
questionable practices.12 We have seen both the prophetic and the apos-
tolic movement sweeping over our continent with many appeals and little
practical effects. So how do we train, if not in schools?
Some suggest that the level on which the leaders will accept responsi-
bility will decide about the depth and duration of training. Edgar J. Ellis-
ton, for instance, suggested orienting the training on the different levels of
leadership exorcized in a movement. He names the skills and competences
required and orders them into a scale of different training approaches for-
mal and informal, short and long cycle, in- and external and so on.13 Ott
and Wilson build on Elliston´s suggestion and describe three models of
equipping workers for different tasks and ministries of a local church call-
ing them: “workshops, in-ministry teams and individual instruction”14.
11
Craig Ott and Gene Wilson, Global Church Planting. Biblical Principles and Best
Practices for Multiplication (Grand Rapids, MI: Baker Academic), 356.
12
See examples in: http://www.apostolicdimensions.com (1.05.2016); http://www.
apostolic-training.com (1.05.2016); http://www.apostles-school.com (10.05.2016);
http://www.propheticschooltraining.com (10.05.2016) ; http://apostolic-movement.
com (10.05.2016; Kris Vallotton offers an overview in his recently published book: Basic
Training for the Prophetic Ministry, Shippensburg, PA: Destiny Image 2014; and other.
13
Edgar J. Elliston, Home Grown Leaders (Pasadena CA: WCL, 1992), 35; Ott
and Wilson, Global Church, 354-356.
14
Ott and Wilson, Global Church, 357-361.
65
Johannes Reimer
Whereby workshops are offered locally or regionally and short cycle, in-
troducing main issues of the matter to beginners and those workers in
transition. In-ministry teams include beginners and mature workers. They
may learn by watching and doing. Equipping is done on the job and wher-
ever needed in a workshop style to deepen knowledge and competence.
Individual instruction is done by modelling, coaching and mentoring, in
other words: trainees observe their trainer doing and they are observed and
guided by the trainer in their doing. Individual instruction takes place in
the context of praxis and is enormously time consuming.
All three models can be put into different frames of educational refer-
ence: church based training, in-service training or school-based education,
even when some of the frames will offer more and other less flexibility. Let
us explore the options in more detail.
2.2. Church based Training
In their great book on “Global Church Planting”, Craig Ott and Gene
Wilson underline the fact that leaders in church planting do not appear
overnight. All great leaders seem to have followed a process of becoming
first a disciple, then a servant, and then a leader.15 And this process takes
place in the local church. In fact, the local Church is ideally equipped for
this, if, of course, the leaders of the Church understand what the very
nature and mission of God´s church is. Roger Ellis and Roger Mitchell in
their book on “Radical Church Planting” clearly assign the main respon-
sibility of leadership capacity building to the church, calling the church a
“training school”.16 In their view, it is the task of the pastoral leadership to
discern and develop leadership gifts in the church and open up space for
potential leaders to develop in ministry.
Some churches go beyond basic discipleship and servanthood train-
ing, offering church planters workshops, seminars, training camps, resi-
dences and internships.17 Here gifted members of the churches are prop-
erly assessed and invited to spend a number of days, weeks, months and
15
Ott and Wilson, Global Church, 351ff.
16
Ellis and Mitchell, Radical, 148.
17
See for instance Glenn Smith, Models for Raising up Church Planters. How
Churches Become More Effective Through Intentional Leadership Development. In:
http://storage.cloversites.com/northtexasdistrictcouncilofassembliesofgod/documents/
66
more (usually up to one–two years) in an seminar or even internship learn-

ing the skills of a church planter. A number of churches in North America
offer such programmes, among which the church planter training pro-
gramme of the Presbyterian Redeemer church in New York has received
most international attention.18 Another great programme is offered by the
Nairobi Chapel in Kenya, now also moving into other cities of Africa and
Europe, Berlin in Germany for instance.19
2.3. In-Service Training
Others promote on-the-job training for church planting. Their moti-
vation comes from the common observation that people learn not because
the teachers have been great and provided a maximum of knowledge. Not
what the teacher does counts. Only when the learner starts doing what
teachers suggest, we see how much has been understood and learned. Ap-
plying knowledge leads to competence.20 In many strata of society this
has been understood and systems of On-the-Job-Learning have been im-
plemented. They build on andragogy, a system of teaching adults. Glenn
Smith, who studied a number of north-American church planter training
programmes concludes:
“The best church planter training programs understand and em-
brace the principles of adult learning. Trainers should keep in
mind that adults have life experience, and this experience enables
them to dialogue in a manner that will enhance their learning.
They also have the capacity to reflect on their life experiences in
a way that enables them to gain insight into the knowledge and
skills being taught. The best adult training programs incorporated
practices such as a personal needs assessment, sequence of con-
tent, just-in-time information, and experiential learning.“21
Model%20for%20Raising%20Up%20Church%20Planters.pdf (29.05.2015, pp. 4ff;

Ott and Wilson, Globel Church, 365ff.
18
See „City to City“ programme in: http://www.redeemercitytocity.com/about/
(20.05.2015).
19
http://nairobichapel.org/NC/missionaries.php.
20
Gerhard Lenz, Heiner Ellebracht, Gisela Osterhold, Coaching als Führungsprin-
zip. Persönlichleit und Performance entwickeln (Wiesbaden: Gabler, 2007), 11.
21
Glenn Smith, Models, 10.
67
Johannes Reimer
The author of the well-known study on church planting movements

David Garrison pleads with churches to follow the society in this matter.
He warns:
“Avoid the temptation to pull new local church leaders away from
their churches for years of training in an institution. A decentral-
ized theological education which is punctuated by practical expe-
rience is preferable.”22
He offers what he calls MAWL approach for training effective church
planters. MAWL stands for “Model, Assist, Watch and Leave. Model
evangelism and church planting, Assist local believers to do the same;
Watch to ensure that they are able to do it; Leave to go and start the cycle
elsewhere.”23
Grassroots-Training as suggested by Garrison offers enormous chanc-
es to launch a movement, but it may also potentially introduce weak and
even wrong theologies, since it does not go deep on theoretical matters,
but tends to emphasise the basic questions of evangelism and discipleship.
In-house churches training of leaders is generally done informally by
walking alongside a leader as Victor Chodhrie, a prominent representa-
tive of the Indian house church movement reports.24 Similarly the CMPs
largely relay on in-service training of their leaders.25
Others suggest a more sophisticated model of modular training by
which the church planters and their apprentices meet on a regular basis
once a month, for example, to discuss issues of relevance.26 The “Modular
Church Planter Training” is implemented in many countries.27 Ott and
Wilson state:
“In-Service Learning also allows the trainer to see apprentices in
action and identify problems early on. Few leaders fail because
22
David Garrison, Church Planting Movements (Richmond, VA: International
Mission Board, Southern Baptist Convention), 44.
23
David Garrison, Church Planting Movements: How God is Redeeming a Lost World
(Midlothian, VA: WIGTake Resources, 2004), 344; Ott and Wilson, Global Church, 364.
24
Victor Chodhrie, The Training of House Church Leaders. In: Neus. The World
House Church Reader, edited by Rad Zdero (Pasadena, CA: WCL, 2007), 443ff.
25
Smith, T4T, 259.
26
See an overview of such programmes in Glenn Smith. Models.
27
See Ott and Wilson, Global Church, 365.
68
of a lack of knowledge. Rather leaders often have relational and

character problems that are rooted in unsolved attitude and value
issues.”28
2.4. School-oriented approach
There is a plethora of publications complaining about the state and
inadequacy of formal theological education in the West.29 It is blamed
for being too theoretical, too academic, offering too little praxis, too ex-
pansive, too long, too incompetent in both church and society matters,
concentrating on research rather than on church praxis. The well known
American missiologist Wilbert R. Shenk states:
“In 1990-91 I conducted a reconnaissance of mission training in
several Western countries to determine: (1) if there were programs
dedicated to the training of missionaries to the peoples of modern
Western culture, and (2) what the curriculum comprised. I never
got beyond the first question.”30
Professor Shenk did obviously not find many schools offering mis-
siological training for planting churches in the Western context. In fact he
found NONE. Things might have changed since. But still even in promi-
nent books on church planting a formal seminary education is not even
considered.31 And yet even a critique of modern days theological training
such as Eddy Gibbs, himself a renowned professor of theology, recognize
the fact that:
“There is a danger of creating a chasm between academic theol-
ogy and training in ministry competencies. This would simply
reposition the already existing chasm from its present location
between the church and the seminary, to create a fault-line within
the institutions themselves – with fatal consequences. The chal-
28
Ott and Wilson, Global Church, 360.
29
See among many: Eddy Gibbs and Ian Coffey, Church Next, Quantum Changes
in Christian Ministry (Leicester: IVP, 2001), 93-100.
30
Wilbert R. Shenk, Changing Frontiers of Mission (Maryknoll, NY: Orbis, 2005),
129.
31
See for instance: Ott und Wilson, Global Church.
69
Johannes Reimer
lenge presented by both modernity and postmodernity require

more theologically informed discernment, not less.”32
He therefore suggests a process of “re-engineering theological educa-
tion”, which in his view includes: (a) bringing churches and seminaries to-
gether into a partnership of life-long learning and equipping; (b) involving
seminaries in creation of church-based ministry training, (c) readjusting
the scholarly community from concentration on the discipline to con-
centration on theological praxis; (d) concentrate on educating equipping
those who are called for ministry.33 Few schools are following Gibbs‘ sug-
gestion of incorporating informal training in their curricula.
2.5. Non-formal Training
Recognizing the importance of proper training for church planters,
mission agencies and/or theological schools develop less formal training
for church planters. In Germany, for instance, the Biblical-Theological
Academy in Wiedenest offers a one year programme for church planters,
focusing on leadership development and character building and offering
in practical mentoring.34
In India the Hindustan Bible Institute (HBI) developed a Mis-
sionary Training Institute, offering a two year non-formal programme
training gifted young church planters with a very high praxis involve-
ment. “Church planting requires additional skills which are imparted
through two years of on-the-job and field-based training“, claims the
leadership of the Institute.35 The Institute has decentralized its training
in a number of regional centres.36 The students actually plant a church
learning to plant.37
In Brasil JUVEP, a native church planting agency offers parallel to
their formal theological seminary a school of cross-cultural ministry educat-
32
Gibbs and Coffey, Church Next, 100.
33
Gibbs and Coffey, Church Next,100-106.
34
http://www.leiterakademie.de/k5-leitertraining/k5-gemeindegruendung/ (29.05.2015).
35
Paul R. Gupta and Sherwood G. Lingenfelter, Breaking Tradition to Accomplish
Vision. Training Leaders for a Church-Planting Movement (Winona Lake, IN: BMH
Books, 2006), 34.
36
Cupta and Lingenfelter, Breaking tradition, 159.
37
http://www.hbionline.org/mission.php (29.05.2015).
70
ing church planters in an comprehensive one year training programme.38

Beside the central location in Joao Pessao in north-eastern Brasil they run
a number of regional centres, especially in the country side to avoid taking
the students out of their ministry and community.
In Latvia, the Baptist denomination established parallel to their Theo-
logical Seminary the Baltic Pastoral Institute (BPI) in 2008. The Bishop
of this denomination reports excitingly about many positive changes in
the denomination especially in regard to church planting. BPI offers a 3
year programme of which the first is fulltime and the last two are offered
parallel to the ministry of the student. At all stages students are involved in
church ministry and guided by their respected mentors.39
Other similar programmes can be added. The president of HBI Paul
R. Cupta writes:
“I have concluded that formal education is ill suited and cannot
effectively equip evangelists, church planters, and apostolic lead-
ers for ministry.” “The skills … can be understood and mastered
only through practice.”40
2.6. We need an alternative approach
So what is then the right way to train Church planters? Screening
church planting movements, Stuart Murray concludes:
“There is an increasing awareness in the contemporary church
planting movement of the importance of leadership training.
Much church planting in the past twenty years has taken place
without such training, but this church planting will doubtless
continue. But some of the weaknesses of this methodology are
becoming apparent … some of the training provided seems rather
narrowly conceived, lacking theological depth and exposure to
other ecclesiological and missiological perspectives.”41
38
http://juvep.com.br/v2/?page_id=700 (29.05.2015).
39
Pēteris Sproģis and Līva Fokrote, Non-Formal Education as a Tool for Church
Planting in Latvia. In: Raksts izdevumā “Common Ground Journal”, v8 n2, 2011 (http://
www.lbds.lv/par/publikacijas/non-formal-education-as-a-tool-for-church-planting-in-
latvia - 29.05.2015).
40
Cupta and Lingenfelter, Breaking Tradition, 23.
41
Murray, Church Planting, 256-257.
71
Johannes Reimer
Such training, Murray says, might be appropriate for basic instruc-

tion of those who are interested in church planting. The context in which
church planting is done today demands, however, deeper knowledge,
which cannot be provided by the majority of church-based, on-the-job
and in-service training models. On the other hand church-based training
tends to train people in the limited competencies the current church lead-
ership stands for. The British leadership expert John Finney writes about
his own experience in the UK:
“All studies show that churches tend to produce clones of the
minister. If he or she is an evangelist, the church produces evan-
gelists. If he or she is a dominant personality, then leadership will
be seen in terms of aggression. Indeed one of the difficulties of the
church is that because so many ministers are gifted as pastors they
tend to produce more pastors at a time when they may require a
more directly evangelistic model.”42
There seems little alternative to proper school-based education for
Church planters. “With the growing diversity of American culture,” says
Glenn Smith, “the increasing secularization, the need for new models,
and the seductiveness of popular culture, church planting leaders are dis-
covering that they must train their planters to think more deeply from a
theological perspective.”43 But deep theological thinking alone seems not
enough. What is needed is an alternative, which may reduce the load on
the shoulders of a single shoulder and at the same time provide quality
training both in theological theory and praxis. The alternative we ask for
might lie in an integrated model.
3. Integrated Training
3.1. The dream team of Church planting
Let me start with a basic observation. Most of today’s experts in
church planting agree – the time of the single church planter is gone. The
north-American George Barna even claims that individual leadership is
42
John Finney, Church on the Move. Leadership for Mission (London: Day-
break,1992), 9.
43
Smith, Models,13.
72
completely unable to grow a church to maturity.44 It requires a team to

start a healthy church.45 Ridley´s categories, as right as they might be, will
still be incomplete. No single person will be able to offer all we need in
modern day church planting. The history of church planting knows stories
of effective individual church planters. But it has always been enough to
dig a bit deeper into their history and to discover a powerful team behind
those apostles. Apostle Paul is the point in case. Planting a kingdom com-
munity obviously requires more than one person.46 Apostle Paul speaks of
a team of five in Eph. 4:11-13. We read:
„So Christ himself gave the apostles, the prophets, the evangelists,
the pastors and teachers, to equip his people for works of service,
so that the body of Christ may be built up until we all reach unity
in the faith and in the knowledge of the Son of God and become
mature, attaining to the whole measure of the fullness of Christ.“
(NIV).
To equip the saints for their ministry requires apostolic, prophetic,
evangelistic, pastoral and teaching competence. What does the apostle
mean by that? In short
(a) Apostles lead strategically. They understand and promote God´s
mission on earth. Alan Hirsh and Tim Catchim call the apostle “custodian
of the DNA”.47 Apostle sign responsible for what the Church we plant is
going to be. They see chances and provide courage to move ahead. They are
44
George Barna, The Power of Team Leadership (Colorado Springs: Water-Book
Press, 2001),18ff.
45
Ed Stetzer, Planting Missional Churches. Planting a Church that´s Biblically Sound
and Reaching People in Cultur. (Nashville, TN: B&H Publishing Company, 2006),70ff;
Fairgloth, Church PLanting, 48ff; Roger Ellis and Roger Mitchell, Radical Church Plant-
ing (Cambridge: Crossway Books),189-200; David Gillet. Theological Training and
Church Planting. In: Planting New Churches. Guidelines and Structures for Developing
Tomorrows Church, ed. by George Carey (Guildford, Surrey: Eagle, 1991),179-185; and
other.
46
See an exzellent survey of the teamwork in the New Testament in: David W.
Shenk and Erwin R. Stutzman, Creating Communities of the Kingdom (Scottdale, Pa:
Herald Press, 1988), 42-55.
47
Alan Hirsch and and Tim Catchim, The Permanent Revolution. Apostolic Imagi-
nation and Practice fort he 21st Century (San Drancisco: Jossey Bass, 2012), 29.
73
Johannes Reimer
starters. They are the strategic brain of the Church in mission.48 Church
planting needs people like them. Ed Stetzer calls the apostolically gifted
Church planter “the apostolic harvest Church planter”, using apostle Paul
as a paradigmatical example.49 Apostles usually act in a team, of which they
are the leader and mentor (Eph. 4:11).
(b) Prophets lead analytically. They see into the past, the presence and
the future of a given community. They are “Guardians of faithfulness”50
They understand the obstacles and challenges, the need and the bondage
of the people, see the path to take and the traps to avoid. Prophets are
analysts - they see where people are and determine ways to get them out of
there.51 Church planting is all about people. Without knowing their con-
text and understanding their condition, there will be no effective planting.
Church planting needs prophetic vision.
(c) Evangelists lead through communication. They know how to com-
municate the Gospel to the people across boundaries and cultures.52
Guided by an apostolic plan and prophetic insight they are powerful
communicators winning people for Jesus. Church planting presupposes
evangelism. In fact, without evangelism there can be no proper Church
planting.
(d) Pastors lead by caring. They are the shepherds who will walk long
ways with the individual and the flock to grow them into maturity and spir-
itual strength. They disciple people, creating an “empathic community”,53
mentor them into a missional lifestyle.54 And discipleship is the core min-
istry of Church planting. Without discipleship, there will be no clear iden-
tity, no sense of belonging, no community – all in all – no church! Pastoral
leadership is central to Church planting. Many modern day Church plants
follow the classic “founding pastor paradigm”, following, as Ed Stetzer
48
See more in Johannes Reimer, Die Welt umarmen. Theologie des gesellschaftsre-
levanten Gemeindebaus. Transformationsstudien Bd. 1, 2. Auflage (Marburg: Francke
Verlag, 2013), 306-310.
49
Stetzer. Planting, 53ff.
50
Hirsch and Catchim, The Permanent, 29.
51
See the discussion of the validity of prophetic leadership for church planting in
Reimer, Die Welt umarmen, 309-313.
52
Hirsch and Canchim, The Permanent, 35-42; Reimer, Die Welt umarmen, 314ff.
53
Hirsch and Canchim, The Permanent, 42.
54
Reimer, Die Welt umarmen, 316-317.
74
observes, the example of apostle Peter, who founded churches outside of

Jerusalem by staying in Jerusalem.55
(e) Teachers lead by teaching the word of God, “bringing wisdom
and understanding”.56 They lay solid foundations in scripture and theol-
ogy, providing a strong base for identity, ethics and morals, values and life
praxis. Teachers help to avoid sectarianism and build a church according to
God´s design. You need teachers in your church planting team.
The Pauline church planting team is a team of five. Alan Hirsh speaks
of a genius of APEST,57 the abbreviation for Apostle-Prophet-Evangelist-
Shepherd-Teacher. APEST represents a power team, a strong right hand of
God, with all five fingers, by which God equips the saints to the work of
their ministry in order that the body my grow (Eph. 4:16). And it is God
himself who sets the team in motion, a highly qualified team.
What concrete qualities are we looking for in church planters? Ed
Stetzer speaks of a planter´s SHAPE we have to keep in mind in order to
train planters right.58 SHAPE includes: (a) Spiritual gifts needed in Church
planting and bestowed by the Holy Spirit on the people; (b) Heart of passion
or a missional spirituality towards Church planting; (c) Abilities required
in many practical matters of Church planting, such as organisational skills
or fund raising; (d) Personality able to manage unavoidable stress of cross-
ing frontiers; (e) Experience in Church work and planting.
Talking of equipping church planters we need to think of training
systems to empower the SHAPE of apostolic, prophetic, evangelistic, pas-
toral and teaching gifts and competence. And especially the ministries of
apostles and prophets, largely neglected in our churches, need to be re-
covered, as Stuart Murray rightly demands.59 How do you do this? What
educational tools do we use?
3.2. Shaping roots and wings
Glenn Smith observes some north-American church planting move-
ments seeking strategic alliances with traditional schools. He writes: “Some
55
Stetzer, Planting, 61ff.
56
Hirsch and Carchim, The Permanent, 45.
57
Hirsch and Carchim, The Permanent, 8.
58
Stetzer, Planting, 81-82.
59
Murray, Church Planting, 240-243.
75
Johannes Reimer
churches like Perimeter, Redeemer, and West Ridge look to Bible colleges
and seminaries. Increasingly more of these types of schools are placing em-
phasis on church planting.”60An example of this new trend is the Cypress
Creek Church in Wimberley, Texas, which has established more than 70
churches and recruits its church planters among college students by offer-
ing them a discipleship and training programme parallel to their studies
at the university. The students are well prepared academically at the uni-
versity to face challenges of modernity and they understand the church
dynamics having observed and exorcized inside a well functioning body
of Christ.61
Church planters seem to discover the validity of solid theological
education, even if traditional theological education is still viewed as ill
equipped to train church planters, concentrating on pastoral care of ex-
isting congregations rather than on mission of expanding the kingdom,
as Lesslie Newbegin puts it.62 Theological training Institutes will have to
change their pattern of teaching and their curricula if they are to add to
proper training of church planters.63 To deep is what Robert Banks calls
the “credibility gap” between theology and everyday life.64 But there is a
deep necessity of solid theological teaching in training apostles, proph-
ets, evangelists, pastors and teachers for Church planting. And therefore a
place for formal education! Church planters need roots, deep roots if they
want to grow a stable and solid church!
On the other hand, colleges and seminaries start to see the shortcom-
ings of their education wherever it has separated itself from the church.
David Gillett from the Anglican College in Bristol, UK states:
“In a sense the training establishments are a child of the church.
This is true in the area of church planting: we depend on it actu-
ally happening in real life; so that we can learn from it, reflect on
60
Smith, Models,13.
61
Joel Cominskey, Planting Churches that Reproduce (Moreno Valley, CA: CCS
Publishing), 62.
62
Lesslie Newbegin, The Gospel in a Pluralist Society (Grand Rapids: Eerdmans,
1989), 231.
63
Murray, Church Planting, 257-258,
64
Robert Banks, All the Business of Life. Bringing Theology Dawn to Earth (Oxford;
Lion Publishing, 1989), 35ff.
76
it, and evaluate it in the light of scripture and the history of the
church´s mission. So we depend on students experience in church
planting before they enter college. We need to be able to give
them placement experience, where they can be involved in church
planting during their time in college, and we need training par-
ishes where a newly ordained deacon can go and learn the habits
of church planting at the beginning of his or her ministry.”65
Gillet offers a path for our future training to go. No, we do not have
to drop the very important church and ministry based training options.
In contrary, they are valid and must be strengthened by the greater church
as well as her educational wings. Church planters will have to strengthen
their wings and one does so only by flying, by practicing. On the other
hand, church planters must understand the trap of insufficient training
done by short term and reduced to simple mentoring models. The danger
of moving from church planting to church cloning is obvious. Our com-
plex context of life will never accept clones, regardless where they come
from – the Americas, Africa or Asia. Copying success of others under
different cultural and societal conditions will never guarantee success at
home. What wee need is a renewed alliance of theological educators and
practitioners of church planting – our education must become praxilogical
at last and theology a handlungstheory. In practice this would mean that
our churches, agencies and colleges will have to look into the experience of
programmes like the HBI in India or the BPI in Latvia, not to copy them,
but rather contextualizing their experience into our own context.
4. Church Planting and the Future of the Church in Europe
It is true that Christianity in Europe is on the defeat. Churches close
their doors by hundreds and Christians leave their churches by hundred
thousands. Nothing is more urgent than a process of re-evangelisation of
the European population and replanting of a strong and vital Church. To
accomplish the task means, however, we will have to train leaders properly
prepared for the task. The systems in place, as promising as they are, are by
en large not sufficient. What is needed is a strategic alliance between edu-
cators in all models of training. And what is needed is high priority given
65
Gillett 1991, 182.
77
Johannes Reimer
to training of church planters in all departments of church life, including

the educational and parachurch bodies.
Time is pressing. The situation is becoming more and more compli-
cated. Europe is changing by the day. Already now major parts of some
European cities are inhabited by more Muslims than Christians. In my
own country, Germany, many church buildings have been turned into a
mosque due to the lack of ability to revitalize the church formerly meet-
ing in those buildings. In the city where I live many of the churches have
been closed. At the same time a number of different Muslim fellowships
established their places of worship. It is more than complicated to evan-
gelise people who witness a church dying. But it is far from being impos-
sible. God raises apostolic teams to move into such places and plant new
churches. They will need all our support. And they need training, proper
training, praxiological and at the same deep theological training.
78
Theologie studieren als ganze Person
Theologie studieren als ganze Person.

Exemplarische Darstellung einer Konzeption
zur Persönlichkeitsbildung im Theologiestudium
Christian Bouillon
1. Einleitung
Wer sich für ein Theologiestudium entscheidet, kann auch auf Persön-
lichkeitsbildung hoffen. Das gilt unabhängig von der konfessionellen Prä-
gung des Theologiestudiums, denn die je individuellen Persönlichkeiten
der Studierenden sind der anthropologische und transkonfessionelle Faktor
in jedem Theologiestudium. Der evangelische Pastoraltheologe Pierre-Lu-
igi Dubied weist darauf hin, dass die Aufnahme eines Theologiestudiums
subjektiv darin motiviert sein kann, persönliche religiöse Überzeugungs-
und Wertsysteme zu überprüfen oder auch individuelle Sinn- oder Iden-
titätskonflikte zu bearbeiten oder sogar zu heilen.1 Das Theologiestudium
als Persönlichkeitsbildung kann also als eine subjektive Erwartungshaltung
der Studierenden begegnen. Die Verbindung von Theologiestudium und
Persönlichkeitsbildung kann darüber hinaus auch objektiv durch den Ge-
genstandsbezug und den Berufsbezug des Theologiestudiums begründet
werden. Einerseits ist der Gegenstandsbereich des Theologiestudiums, der
christliche Glaube in seinen unterschiedlichen konfessionellen Gestalten,
zwar durchaus wissenschaftlicher Distanznahme zugänglich, hat aber zu-
gleich immer auch einen Bezug zur Person des Studierenden. Zwar ist
die Persönlichkeit der Studierenden nicht explizit Gegenstand von Unter-
richt oder gar Prüfung, sie ist jedoch implizit herausgefordert. Denn das
Theologiestudium fordert zur Reflexion des eigenen religiösen Überzeu-
1
Pierre-Luigi Dubied, Die Krise des Pfarramts als Chance für die Kirche, Zürich
1995, 47-49.
79
Christian Bouillon
gungs- und Wertesystems heraus und hat einen persönlichkeitsbildenden

Anredecharakter. Andererseits begründet der Berufsbezug des Theologie-
studiums funktional die Aufgabe der Persönlichkeitsbildung im Studium.
Der Beruf des Geistlichen steht traditionell in der Spannung von Amt und
Person. Unabhängig von der konkreten Verhältnisbestimmung von Amt
und Person ist eine Lösung des Berufs von der individuellen Persönlichkeit
des Berufsträgers nicht vorstellbar. Wie bereitet das Theologiestudium auf
diese zukünftige berufliche Beanspruchung der Person vor?
Dieser Aufsatz bearbeitet diese Frage nicht allgemein, sondern an ei-
nem konkreten Beispiel. Es wird die Konzeption zur Förderung der Per-
sönlichkeitsbildung im Theologiestudium an der Theologischen Hoch-
schule Ewersbach als Ausbildungsinstitution für den pastoralen Beruf im
Bund Freier evangelischer Gemeinden in Deutschland (Körperschaft des
öffentlichen Rechts) dargestellt. Aus der bildungstheoretischen Rahmung
dieser Konzeption zur Förderung der Persönlichkeitsbildung sowie der
Darstellung der einzelnen expliziten Ausbildungselemente entstehen – so
ist zu hoffen – geeignete Anregungen für den ökumenischen Dialog über
den Zusammenhang von Theologiestudium und Persönlichkeitsbildung.
2. Theologische und funktionale Begründung der Förderung der
Persönlichkeitsbildung an der Theologischen Hochschule Ewersbach
Das Profil der Theologischen Hochschule Ewersbach ist von einem
Studienkonzept geprägt, das bei der Ausbildung der Studierenden auf die
drei Dimensionen wissenschaftliche Fundierung, Praxisbezug und Persön-
lichkeitsbildung Wert legt. Die nachfolgenden Überlegungen stellen die
Dimension der Förderung der Persönlichkeitsbildung konzeptionell dar
und reflektieren den Zusammenhang zu den anderen beiden Dimensionen.
Die Studienkonzeption der Theologischen Hochschule Ewersbach
begründet die Förderung der Persönlichkeitsbildung der Studierenden
theologisch durch den personalen Bezug des Evangeliums. Die Kommu-
nikation des Evangeliums ist nicht lediglich eine durch das Theologiestu-
dium zu fördernde Kompetenz der Studierenden, sondern kann als geni-
tivus subjectivus gelesen auch als Kommunikation des Evangeliums an die
Studierenden verstanden werden. Die Botschaft von der rechtfertigenden
Liebe Gottes gilt nicht allein oder zuerst zukünftigen Kommunikations-
partnern der Studierenden, sondern ihnen selbst. Die Botschaft von der
80
rechtfertigenden Liebe Gottes wiederum bildet Persönlichkeit. Weit vor

allen zu erwerbenden Kompetenzen. Sie ist in theologischer Perspektive
auch kritisches Regulativ für die funktional begründeten Bildungsprozesse,
die nachfolgend beschrieben werden.
§ 4 Abs. 3 des Hessischen Hochschulgesetzes (HHG) bestimmt als
Ziel der Ausbildung an einer Fachhochschule „die Befähigung zur selbst-
ständigen Anwendung wissenschaftlicher Methoden in der beruflichen
Praxis”. Diese Zielbestimmung theologischer Ausbildung an einer Fach-
hochschule erfordert eine stetig aktualisierte Wahrnehmung und Analyse
des pastoralen Berufsfeldes. Dies geschieht wissenschaftlich in den Veröf-
fentlichungen evangelischer Pastoraltheologie als Theorie des Pastorenbe-
rufs. Zu den gegenwärtig in den wissenschaftlichen Standardwerken der
Pastoraltheologie beschriebenen Berufsbedingungen gehört die Feststel-
lung: „Das [pastorale, C.B.] Amt trägt nicht mehr die Person, wie das bis in
die Mitte des 20. Jahrhunderts der Fall war, sondern die Person muss das Amt
beglaubigen und überzeugend repräsentieren.“2
Die fremde Institution Kirche bekommt in der Person des Pastors
bzw. der Pastorin ein Gesicht. Der Glaubwürdigkeitsverlust der Kirchen
als Institutionen und das diffuse Identitätsprofil des christlichen Glaubens
in der Pluralität von Lebensdeutungen, Weltanschauungen und Religio-
nen wird potentiell kompensiert in Glaubwürdigkeitserwartungen an die
pastorale Person. Diese Einsichten über die veränderten gesellschaftlichen
Erwartungshaltungen an den pastoralen Beruf gelten für alle Konfessio-
nen und also auch für den Pastorenberuf im Bund Freier evangelischer
Gemeinden als einer evangelischen Freikirche. Angesichts dieser pastoral-
theologischen Analyse der Bedingungen des pastoralen Berufsfeldes be-
gründet das Studienkonzept der Theologischen Hochschule Ewersbach
die Ausbildungselemente zur Förderung der Persönlichkeitsbildung der
Studierenden ausdrücklich nicht damit, vorgegebenen Fremderwartun-
gen an ihre Person entsprechen zu sollen. Dies würde der theologischen
Grundlage der Persönlichkeitsbildung also der Botschaft des Evangeliums
widersprechen. Einer umfassenden Anpassung an Glaubwürdigkeitserwar-
tungen kann keine Person entsprechen. Persönlichkeitsbildung meint da-
2
Michael Klessmann, Pastoral-Psychologie, ein Lehrbuch, Neukirchen-Vluyn
3
2006, 538.
81
Christian Bouillon
her nicht, ein ideales Bild von Persönlichkeit zu konstruieren, an das sich
Studierende unter Modulation ihrer Persönlichkeitsstruktur anpassen.
3. Inhaltliche Bestimmung der Förderung der Persönlichkeits-
bildung
3.1. Umfassender Begriff von Persönlichkeit
Der Begriff der Persönlichkeit wird nicht auf eine kognitive Steue-
rungszentrale in der Person reduziert, sondern umfassender, ganzheitli-
cher verstanden. Persönlichkeit umfasst auch die Körperlichkeit und die
Lebensform der Person und bezieht neben kognitiven auch sinnliche,
emotionale, ästhetische und soziale Aspekte mit ein. Dieser umfassende
Persönlichkeitsbegriff begründet einerseits die Grenzen der Möglichkeiten
eines wissenschaftlichen Studiums Persönlichkeit zu bilden3 und versteht
andererseits auch die Lebensgemeinschaft im Studierendenwohnheim,
gemeinsame Einkehrzeiten oder spirituelle und liturgische Erlebnisse als
persönlichkeitsbildend4.
3.2. Was meint Persönlichkeitsbildung?
Persönlichkeitsbildung zielt insbesondere auf eine bewusste Wahr-
nehmung der eigenen Persönlichkeit als Einzelfall gegenüber der Plurali-
tät unterschiedlichster Persönlichkeiten. Als Bildungsziel ist neben dieser
Wahrnehmungsperspektive vor allem die Förderung der Selbststeuerungs-
fähigkeiten der Person zu nennen. Es soll sich eine Basis ausbilden, die
es Kandidatinnen und Kandidaten ermöglicht, sich zukünftig in einem
Berufsfeld zu etablieren, in dem berufliche Kompetenz unmittelbar mit
personaler Kompetenz korreliert.
Es gibt im Bereich der evangelischen Kirchen und Freikirchen kein
vorgegebenes, normierendes Bild für pastorale berufliche Identität. Es
muss von der pastoralen Person im Dialog mit dem beruflichen Kontext
selbst konstruiert werden. Dazu ist es notwendig, sich mit Selbst- und
Fremderwartungen an die eigene Person und berufliche Rolle kritisch aus-
einanderzusetzen und sprachfähig zu werden in Bezug auf den Zusam-
menhang zwischen eigener Persönlichkeitsstruktur und beruflicher Rolle.
3
Siehe hierzu unten Abschnitt 4.
4
Siehe hierzu unten Abschnitt 7.
82
Dieser selbstreflexive und dialogische Prozess erfordert Selbstwahrneh-

mungskompetenz, kommunikative Kompetenz und Theoriekompetenz
um einen Freiheitsraum der Person gegenüber beruflichen Anforderungen
etablieren zu können. Über das allgemeine Ziel der Selbststeuerungsfähig-
keit hinaus, lassen sich folgende inhaltliche Bestimmungen der Persönlich-
keitsbildung benennen:
Ein übergeordnetes Ziel der Persönlichkeitsbildung ist die Vermitt-
lung theologischer Fachkompetenz der Studierenden mit der biogra-
phischen und emotionalen Basis ihres individuellen Glaubenserlebens
zu einem persönlichkeitsspezifischen Credo5. Dies bedeutet nicht, dass die
systematischen Reflexionen und historischen Gestalten des christlichen
Glaubens den Studierenden nicht auch vorgegeben wären. In Auseinan-
dersetzung mit diesen ist jeder Studierende und jede Studierende heraus-
gefordert, entfalten zu können, was es beutet, dass „ich glaube“ (credo).
Hier wird die konstitutive Bedeutung der Individualität der Studierenden
als Kriterium der Persönlichkeitsbildung deutlich.
Das pastorale Berufsfeld erfordert außerdem konkrete personale und
kommunikative Kompetenzen. Genannt werden hier exemplarisch Bezie-
hungsfähigkeit, Konfliktfähigkeit und Ambiguitätstoleranz.6
4. Grenzen der Förderung der Persönlichkeitsbildung
Das Studienkonzept geht davon aus, dass eine integrative Vermitt-
lung historischer und systematischer Kenntnisse über den christlichen
Glauben mit der biographisch gewordenen Gestalt des eigenen Glaubens,
Gegenstand eines lebenslangen Lernprozesses ist. Auch Beziehungsfähigkeit,
Konfliktfähigkeit und Ambiguitätstoleranz beschreiben Maximalziele von
Lernprozessen.
Diese Lernprozesse transzendieren Dauer und Möglichkeiten eines
akademischen Studiums. Es kann im Studium nur darum gehen, solche
Lernprozesse zu fördern.
5
Klaus Winkler hat den Begriff des persönlichkeitsspezifischen Credos geprägt.
Vgl. K. Winkler, Seelsorge an Seelsorgern, in: Handbuch der Praktischen Theologie,
Bd.3., Gütersloh 1983, 521-531.
6
Zu den Kompetenzen Beziehungs- und Konfliktfähigkeit vgl. Michael Kless-
mann, Pastoral-Psychologie, Neukirchen-Vluyn 32006, 542-546.
83
Christian Bouillon
Das Studium fordert die Studierenden deshalb zur Persönlichkeitsbil-

dung heraus, bietet adäquate Lernbedingungen und qualifizierte Kursan-
gebote. Subjekt der Persönlichkeitsbildung sind allerdings die Studieren-
den selbst. Inwieweit Persönlichkeitsbildung gelingt, ist abhängig von der
je biographisch bedingten Lernbereitschaft und Lernfähigkeit der Studie-
renden in diesem persönlichen Bereich.
5. Methodik der Förderung der Persönlichkeitsbildung
Die Förderung der Persönlichkeitsbildung der Studierenden erfolgt
implizit durch die Ausbildung ihrer Argumentations- und Urteilsfähigkeit
im Prozess wissenschaftlichen theologischen Arbeitens. Darüber hinaus
fördert das Studium mit seinen komplexen Anforderungen auch die Aus-
bildung von Selbstorganisationsdispositionen.
Explizit wird die Persönlichkeitsbildung insbesondere in Bezug auf
Selbstwahrnehmung, Konflikt- und Beziehungsfähigkeit durch die nach-
folgend unter 6. beschriebenen Elemente der Ausbildung gefördert. Ein
großer Teil dieser Ausbildungselemente besteht in der Vermittlung psy-
chologischen oder kommunikationstheoretischen Wissens und ist inso-
weit abprüfbarer Bestandteil des Curriculums. Aufgrund der Inkommen-
surabilität der je individuellen Selbstwahrnehmungsaufgabe werden die
Leistungen in einzelnen Ausbildungselementen [Persönlichkeitstest, In-
tensivwoche Selbstwahrnehmung, Intensivkurs Klinische Seelsorgeausbil-
dung (KSA)] nicht mit Hilfe der Notenskala bewertet. Die Studierenden
erhalten in diesen spezifischen Lehrveranstaltungen anstelle einer Note ein
qualifiziertes fachliches Feedback der zuständigen Ausbilder. Die Mehr-
zahl der Ausbildungselemente ist in den Bachelorstudiengang integriert.
6. Explizite Elemente zur Förderung der Persönlichkeitsbildung
Die folgenden Ausbildungselemente des Curriculums werden jeweils
kurz hinsichtlich ihrer Methodik und Zielsetzung beschrieben. Im Text
verarbeitet ist der Stand zum Sommersemester 2015.7
7
Das jeweils aktuelle Modulhandbuch der Studiengänge wird auf der Internet-
präsenz der Theologischen Hochschule Ewersbach jeweils aktualisiert: http://www.th-
ewersbach.de/wp-content/uploads/2015/10/Modulhandbuch_2015-2016.pdf (zuletzt
abgerufen 14.05.2016).
84
6.1. Persolog-Persönlichkeitstest (2. Semester im Bachelorstu-

diengang)
Beschreibung und Methodik
Begleitend zur Einführungsvorlesung „Persönlichkeitstypologie“,
welche aus wissenschaftlicher Perspektive über Chancen und Grenzen von
Persönlichkeitstests informiert, erhält jede/r Studierende eine Einführung
in den Persolog-Persönlichkeitstest.
Eine zertifizierte, externe Persolog-Trainerin gestaltet diese Einfüh-
rung und wertet den Test aus. Dazu gehört ein ausführliches persönliches
Auswertungsgespräch für jede Studierende und jeden Studierenden. Die
Ergebnisse stehen nur den Studierenden selbst zur Verfügung, um eine Of-
fenheit der Studierenden zu ermöglichen und ihre Selbstwahrnehmungs-
kompetenz zu fördern.
Zielsetzungen
• Steigerung der Fähigkeit zur Selbstwahrnehmung.
• Realistische Einschätzung eigener Persönlichkeitsprägung
6.2. Intensivwoche Selbstwahrnehmung und Feedbacktraining
(vor dem 3. Semester Bachelorstudiengang)
Nach dem ersten Studienjahr kommen die Studierenden eines Jahr-
gangs zu einer Intensivwoche zusammen. Begleitet wird der Jahrgang dabei
vom Dozenten für Praktische Theologie. Die Studierenden leben für eine
Woche zusammen, lernen in einer Theorieeinheit Kriterien gelingenden
Feedbacks und geben sich dann gegenseitig Feedback. Jeder Studierende
bekommt von jedem aus seinem Jahrgang eine Fremdwahrnehmung: Wie
habe ich Dich im ersten Studienjahr erlebt? Das Feedback wird nicht kom-
mentiert oder diskutiert.
Der Dozent greift nur dann in den Gruppenprozess ein, wenn es nö-
tig ist, an die Regeln gelingenden Feedbacks zu erinnern.
Ergänzt wird das gegenseitige Feedbackgeben, durch Theorie und
Übungseinheiten zu Gruppenprozessen.
Zielsetzungen
• Förderung der Fähigkeit Fremdwahrnehmung konstruktiv kritis-
ch aufzunehmen
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• Förderung der Fähigkeit selber konstruktiv Feedback zu geben

• Ergänzung der Ergebnisse aus dem Persolog-Persönlichkeitstest
(Selbsteinschätzungen) durch Fremdeinschätzungen
• Kennenlernen und aktives Gestalten von Gruppenprozessen
6.3. Einführung in die Transaktionsanalyse (vor dem 5. Semes-
ter Bachelorstudiengang)
Ein externer Lehranalytiker (Transaktionsanalyse) gibt an drei Semi-
nartagen einen Überblick über die Transaktionsanalyse. Inhalte:
• Eric Berne – Begründer der Transaktionsanalyse
• Die Ich-Psychologie der Transaktionsanalyse als Bezugsrahmen
psychischer Phänomene
• Die Kommunikationstheorie der Transaktionsanalyse
• Skripttheorie als persönliche psychische Biographie
• Einführung in die Gruppentheorie der Transaktionsanalyse –
Teambildung und Teamphasen
Zielsetzungen
Die Studierenden sollen einen Überblick über die Transaktionsanaly-
se gewinnen. Sie sollen den Nutzen der Transaktionsanalyse für Seelsorge
und Lebensberatung erkennen. Sie sollen eigene seelsorgliche Begabungen
stärken. Sie sollen persönliche Entwicklungsfelder identifizieren.
6.4. Kurs Klinische Seelsorgeausbildung (nach dem 5. Semester
Bachelorstudiengang)
Nach dem fünften Semester kommen die Studierenden für die Dauer
von drei Wochen zu einem Klinische Seelsorgeausbildung-Kurs zusam-
men. Der Kurs wird von externen Supervisoren der Deutschen Gesell-
schaft für Pastoralpsychologie (DGfP) nach den zertifizierten Standards
durchgeführt. Zur Methodik gehören Selbsterfahrung in der Gruppe,
Verbatim- und Predigtanalysen sowie Theorieeinheiten zu verschiedenen
Themen der Seelsorge (wie z.B. Gesprächsführung, Sinn von Gefühlen
und Umgang mit Gefühlen, Übertragung und Gegenübertragung in der
Seelsorge, Kreativeinheiten, biographisches Arbeiten).
86
Zielsetzungen
Die Studierenden sollen in der Lage sein, die eigene Seelsorgepra-
xis in ihrer spirituellen und kommunikativen Dimension theologisch und
pastoralpsychologisch zu reflektieren und zu entwickeln. Sie sollen weitere
Kenntnisse aus Psychotherapie, Kommunikations- und Sozialwissenschaf-
ten für die seelsorgliche Praxis erwerben.
Sie sollen in der Lage sein, sich auf die Erfordernisse ihres seelsorgli-
chen Arbeitsfeldes einzustellen und die eigene Person mit Biografie, Erfah-
rung und Kompetenz situationsbezogen einzusetzen.
Die im Klinische Seelsorgeausbildung-Kurs geförderten Kompeten-
zen sind über die Seelsorgearbeit hinaus integraler Bestandteil pastoraler
Kompetenz.
6.5. Lehrveranstaltung Pastoraltheologie (6. Semester Bach-
elorstudiengang)
In der Pastoraltheologie wird der innere Zusammenhang zwischen
der Persönlichkeitsbildung und dem pastoralen Beruf fokussiert.
Die Lehrveranstaltung reflektiert auf gegenwärtige Bedingungen des
evangelischen Pastorenberufs in Deutschland. Ein Schwerpunkt liegt auf
pastoralpsychologischen Überlegungen zur Identitätsarbeit im pastoralen
Beruf. Auch wird die Kommunikationsaufgabe bedacht, die dem Pastor/
der Pastorin im spannungsreichen Wechselspiel von eigenen Erwartungen
und Bedürfnissen und den Fremderwartungen und -bedürfnissen aus Ge-
meinde und Öffentlichkeit gestellt ist. In der Pastoraltheologie bildet sich
ein theoretischer Rahmen für die Persönlichkeitsbildung.
Zielsetzungen
• Die Studierenden sollen ein Bewusstsein für die Konflikthaftigke-
it der Rolle des Pastors entwickeln.
• Sie sollen die Spannung zwischen Aufgabenfeldern und Bega-
bung des Pastors kennen.
• Sie sollen die eigene Spiritualität als Ressource ihres Dienstes ent-
decken.
• Sie sollen erkennen, dass unabgeschlossene Prozesse zum pastora-
len Alltag gehören
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• Die Studierenden sollen jetzt die Ergebnisse der Selbst- und

Fremdwahrnehmungen zu ihrer Person zu pastoralen Rollenfin-
dungsprozesse in Beziehung setzen. Insofern beginnt bereits im
Studium die Reflexion ihrer pastoralen Identität.
6.6. Kolloquium (zu Beginn des 6. Semesters Bachelorstudien-
gang)
Das Kolloquium beginnt mit einer Selbsteinschätzung des Studieren-
den in Bezug auf seine Stärken und Lernfelder hinsichtlich des pastoralen
Dienstes. Die Studierenden erhalten dann seitens der Dozenten -vertre-
ten durch Rektor, Studienleiter und Jahrgangsmentor - ein ausführliches
Feedback zur Wahrnehmung ihrer Person und ihrer Studienleistungen in-
klusive einer Einschätzung zur voraussichtlichen Eignung zum pastoralen
Dienst. Stärken und Lernfelder sollen vom Kollegium konkret benannt
werden.
Zielsetzungen
Die Studierenden sollen diese Fremdwahrnehmung und ihre eigene
Selbstwahrnehmung zum Entdecken und Entwickeln ihrer eigenen pasto-
ralen Identität nutzen können.
Im folgenden Gemeindepraktikum können die Einschätzungen aus
dem Kolloquium bestätigt, ergänzt oder auch korrigiert werden. Ebenso
können im Gemeindepraktikum Fortschritte in den erwähnten Lernfeldern
(z.B. Kontaktfähigkeit, Fähigkeit zur Selbstorganisation) erzielt werden.
6.7. Gemeindepraktikum (im 2. Semester des Masterstudien-
gangs)
Das sechsmonatige Gemeindepraktikum findet im 2. Semester des
Masterstudienganges statt. Es sieht vor, dass die Studierenden mit den viel-
fältigen Bereichen des pastoralen Dienstes und der Gemeindearbeit ver-
traut werden.
Das Praktikum dient der Einübung, der Profilierung und Ver-
tiefung der für die Ausübung des pastoralen Dienstes erforderlichen
Kompetenzen.
88
Dazu gehören theologische und seelsorgerliche Wahrnehmungs-, Re-

flexions- und pastorale Handlungskompetenzen. Hinzu kommen weite-
re im Praktikum zu stärkende und zu erprobende berufliche Fähigkeiten:
missionarische Kompetenz, gabenorientierte Motivations- und Qualifika-
tionskompetenz sowie Leitungskompetenz.
Das Praktikum bietet den Studierenden die Möglichkeit, die bisher
im Studium erworbenen Wissensvorräte (z.B. exegetische und kirchen-
historische Kenntnisse, systematisch-theologische und theologisch-ethi-
sche Urteilsbildungen) sowie die Grundkenntnisse und -kompetenzen des
pastoralen Berufsfeldes unter Anleitung zu kommunizieren, anzuwenden
und zu reflektieren.
Nach einer Einarbeitungsphase sollen die Praktikanten zunehmend
selbstständig Aufgaben übernehmen und an die normalen pastoralen Be-
rufsanforderungen herangeführt werden. Die Anleitung erfolgt durch den
Pastor der Ortsgemeinde, die fachwissenschaftliche Begleitung und Aus-
wertung des Praktikums erfolgt durch die Dozenten der Theologischen
Hochschule.
In der Mitte des Praktikums sind die Praktikanten für etwa eine Wo-
che in der Theologischen Hochschule, um die bisherigen Erfahrungen
fachwissenschaftlich zu reflektieren, auszuwerten und individuelle Lern-
ziele mit den Dozenten bzw. dem jeweiligen Mentor abzusprechen. So-
wohl die Studierenden wie auch der Ortspastor erstellen über das Prakti-
kum einen Bericht.
Zielsetzungen
• Die Studierenden sollen die normalen Berufsanforderungen eines
Gemeindepastors/einer Gemeindepastorin kennenlernen.
• Sie sollen unter Anleitung die im bisherigen Studium erworbenen
Kenntnisse auf das pastorale Berufsfeld beziehen, sie probeweise
anwenden und ihre Praxiserfahrung reflektieren.
• Sie sollen die für die Ausübung des pastoralen Dienstes erforder-
lichen Kompetenzen einüben und vertiefen.
• Sie sollen Einsicht in ihre besonderen Begabungen erhalten und
Zutrauen zu den eigenen Fähigkeiten gewinnen.
• Sie sollen Lernfelder erkennen, die im Masterstudiengang zu re-
flektieren und zu bearbeiten sind.
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6.8. Erstellung eines Profils für den Bewerbungsprozess (paral-

lel zum 3. Semester Masterstudiengang)
Dieser Prozess ist nicht Gegenstand des Studiums und wird vom Trä-
ger der Hochschule gestaltet und verantwortet. Für den Bewerbungspro-
zess erstellen die Studierenden ein eigenes Profil, das sie zunächst dem zu-
ständigen Arbeitskreis des Bundes Freier evangelischer Gemeinden vorstel-
len. Anschließend stellen sie sich auf Grundlage Ihres Profils einer ihnen
vom Arbeitskreis vorgeschlagenen Gemeinde vor. Das eigene Profil soll
unter anderem Stärken und Schwächen für den pastoralen Dienst benen-
nen. Außerdem eigene Wünsche und Visionen für den Gemeindedienst.
7. Förderung der Persönlichkeitsbildung jenseits des wissen-
schaftlichen Curriculums
Das weite Verständnis des Persönlichkeitsbegriffs impliziert eine Wei-
tung der Perspektiven und Orte der Persönlichkeitsbildung. Nachfolgend
sind einige mit dem Theologiestudium verbundene exemplarische Chan-
cen zur Persönlichkeitsbildung exemplarisch aufgeführt. um
7.1. Regelmäßige Studienberatung
Jeder Studierende hat jedes Semester Anspruch auf ein Gespräch mit
dem Jahrgangsmentor. Der Gegenstand des Gesprächs ist nicht festgelegt
und steht den Studierenden frei. Es kann beispielsweise um Fragen der
Studien- und Arbeitsorganisation, Fragen aus dem Spannungsbereich wis-
senschaftliche Theologie und persönlicher Glaube oder sonstige persönli-
che Fragen gehen.
7.2. Angebote zur Seelsorge
Es gibt die Möglichkeit und Praxis verschiedene externe Seelsorger
zu vermitteln. Darüber hinaus ist es auf Wunsch der Studierenden auch
möglich, einen Dozenten in seelsorglichen Fragen anzusprechen.
7.3. Gemeinsames Leben und gemeinsam gelebte Spiritualität
Die Studierenden leben ganz überwiegend in den Wohngruppen auf
dem Campus zusammen. Das gemeinsame Leben wird einerseits zur Ge-
staltungsaufgabe, dient andererseits auch dem Aufbau intensiver tragfähi-
90
ger Beziehungen. Die Studierenden lernen einander Grenzen zu setzen,

Konflikte zu lösen, sich gegenseitig zuzuhören. Wo Vertrauen wächst, wer-
den Glaubensfragen und Fragen der eigenen Persönlichkeit intensiv geteilt
und diskutiert.
In jeder Studienwoche feiern wir zwei Campusandachten, die wech-
selnd sowohl von Dozenten als auch von Studierenden gestaltet werden.
Einmal im Monat feiert die Seminargemeinschaft gemeinsam das Herrn-
mahl. Der Beginn und der Abschluss jeden Studienjahres werden gemein-
sam gottesdienstlich gefeiert.
7.4. Jährliche Einkehrfreizeit
Jedes Studienjahr beginnt mit einer gemeinsamen Einkehrfreizeit aller
Studierenden und Dozenten, welche gemeinsame Bibelarbeiten, Bergtou-
ren, Sport und viel Raum für persönliche Begegnungen bietet.
8. Ausblick
Der Aufsatz hat eine Ansicht auf eine konkrete Konzeption zur För-
derung der Persönlichkeitsbildung im Theologiestudium geboten und
möchte einen ökumenischen Dialog im Blick auf diese komplexe The-
menstellung anregen. Er wendet sich an Theologiestudierende wie Leh-
rende der Theologie gleichermaßen. Eine bewusste Wahrnehmung der
Persönlichkeitsbildung als Aspekt und Funktion des Theologiestudiums
hat bildenden Charakter. Der ökumenische Dialog verspricht zudem eine
Erweiterung der Perspektiven.8
8
Der Autor freut sich über Feedback: Christian.Bouillon@th-ewersbach.de
91
Aspects in the Islamic-Christian Dialogue
in the Contemporary Migration Context
Mihai Himcinschi
Preliminaries
Christ is mentioned in the Islamic environment only under the form
of ecumenism, which does not exist inside the community as it does inside
the Jews and Christian communities or inside some Christian Churches
with roots in the traditions of the Old and New Testament. Instead, ap-
pears an external ecumenism, in generally specific to interreligious dia-
logue and especially specific to the Islamic-Christian dialogue1.
This type of ecumenism is related to the necessity of a Christian
opening, using the dialogue, toward the religions that are not Christian.
1
“The interreligious dialogue between Orthodoxy and Islam started in 1986
through the cooperation between The Orthodox Centre of the Ecumenic Patriarchy
(Chambésy – Geneva) and The Royal Academy for the research upon the Islamic ci-
vilisation (Al-Albait Foundation, Amman – Jordan), with the support of His Highness
Hassan, Prince of Jordan. Until now, seven academic meetings on various themes took
place. The first meeting (Chambésy, 16-20 of November 1986) had as main theme:
Authority and religion. The second meeting (Amman, 20-25 of November 1987) had
as main theme: Models of historical coexistence for Christians and Muslims and future per-
spectives. The third meeting (Chambésy, 12-25 of December 1988) had as main theme:
Peace and justice. The fourth meeting (Constantinople, 10-14 of September 1989) had as
main theme: Religious pluralism. The fifth meeting (Amman, 26-28 of July 1993) had as
main theme: Youth and the importance of moderation. The sixth meeting (Athene 8-10 of
September 1994) had as main theme: Education for understanding and cooperation. The
seventh meeting took place in Amman (at the beginning of July 1996) and continued
the study of educational problems”, Î. P. S. dr. Damaskinos Papandreou, Dialogurile Di-
alogurile interreligioase şi întâlnirea celor trei religii monoteiste, in Biserică, societate, lume,
Editura Trinitas, Iaşi 1999, p. 279.
92
Aspects in the Islamic-Christian Dialogue in the Contemporary Migration Context
Its evangelical criteria are defined by a unique dogma: Christ is the one
reviewing the entire human nature, starting with Adam and until the end
of times.
The interreligious ecumenism is a permanent Christian commitment.
It is characterised, from a Christian point of view, in the following man-
ner: “the ecumenism of the Orthodox spirit is perhaps the most powerful
reservoir for the new spirit of the interreligious relations between the na-
tions of the world and it needs to detach itself from the historical combi-
nations of the Crusades or colonization and to sincerely serve the peace
of the world. The Orthodox Church may contribute in a special way to
the credibility and efficiency of the contemporary interreligious dialogue,
especially between Christians and Muslims. The values of moderation are
to be found both in the Christian and Islamic main religious texts and
orthodoxy practiced these values for many centuries during its peaceful
coexistence of the believers of the two religions in the same region and
sometimes in the same locality. Still, the believers of both religions keep as
strong memories the periods of bloody conflicts and dynastic oppressions,
many times consequences of religious differences, feeding an intentional
religious discrimination”.2
The Islamic-Christian dialogue ha a special place for the interreligious
ecumenism because is substantiated on the Christian ecumenism ad extra
and on the Christian ecumenism ad intra, because Islamism is a post-
Christian religion that combines in its doctrine the Jewish – Christian
tradition, but may not be reduced to that. This perspective transforms the
difficulty and the particular exigence of the Muslim-Christian ecumenism
more precarious compared to the Jewish-Christian dialogue.3
The irreducibility of the Islamism is bigger than the irreducibility of
the Judaism and asks the Christian theology to revisit the fact that itself
is a Christian theology of the Embodied Son of God. On one side, the
Christian Churches in the Islamic environment helpless in the face of the
Mohammedanism due to the Islamic justice reported to all other religions;
on the other side, between Jewish and Christians is possible at the most a
dialogue based on the Abrahamic monotheism.
2
Ibidem.
3
Gérard Siegwalt, Dogmatique pour la catholicité évangélique, Les éditions du
CERF, Paris 1987, p. 498.
93
Mihai Himcinschi
1. The effort of understanding Islamism

The Christian mission, generally speaking all the religious missions
(Judaic and Islamic) pass – inevitably – through the triple road of a typi-
cal missionary knot. We mention here three defective missionary attitudes:
exclusivism, inclusivism and pluralism4, at least one becoming a preaching
central doctrine.
According to the three missionary categories, there are: a tough or
closed evangelic position, called exclusivism; a liberal, tolerant attitude,
respecting the doctrinal and cult differences of the others, specific to plu-
ralism; and the mission aiming to identify one with the other 5, our fellow
human being, an attitude called Christological inclusivism.
The dialogue with the monotheist religions and with the non-Chris-
tians in generally has as starting point the preaching and the search for the
seeds of the Word in all the religious traditions. This imperative (Matthew
28:19-20) implies respect toward all the other religions – respect for the
human being searching for answers to the most profound questions in life.
It also implies respect for the work and the existence of the Holy Ghost in
the human being wearing the face of God (Genesis 1:26).
The theological contact with the Islamic word is unpredictable and
tough but it is necessary to announce the deliverance, the Mystery of
Christ, The unique Mystery where people may find deliverance and the
complete Truth. “This implies a double belief: respect for the religious val-
ues of Islam, on one hand and respect for the gift of God in Jesus Christ,
on the other hand, accompanying our Christian thought upon Islam and
the Islamic world”.6
An effort to understand Islam is necessary. The Muslim population in
the Western Europe is growing, the military conflicts in the Arabian coun-
4
„Each model is not necessary excluded by the others and may concretely present
its much complex and nuanced manner, even include elements from other model. This
subject of the missionary models or of the ideal missionary types was emitted by Max
Weber as thesis in the field of religious sociology. ”, Jean- Paul Gabus, Musulman mon
prochain ?, rév. Irénikon, Tome LXVIII, 1995, Monastère de Chevetogne, Belgique, p. 6.
5
The subject was presented under this title at the Ecumenic Council in Chevetogne,
entitled: Mission, proselytise and Christian unity, 30 of August – 2 of September 1994 (n. a.).
6
Mgr. H. Teissier, Le chrètien questionnè par l’islam. Un effort chrètien de compréhensi-
on de l’Islam, en rév. Nouvelle Revue Théologique, 123e Année, Tome CXIII, 1991, p. 801.
94
tries are more numerous and, as a last motive, probably – in a near future –
Turkey will be part of the European Community, part of an almost integral
Christian Europe. “The European individual receives the faith orientation
the through the light and the guidance of the Divine Revelation, with a
stable fundament in the ancient covenant and the holy face of Jesus Christ.
While the forms of the Greek myth concentrate the menacing aspects of
the European individuals, Jesus Christ is for these individuals, The Way,
The Truth and The Life (John 14:6). The spiritual roots of our continent
are in Athena and Jerusalem, in Rome and Byzantium; the Judaism, the
Christianity and the Islam wrote the history of the European spirituality.
The Christianity was the most influential – in good also in bad – upon the
process of evolution in this 2,000 years; it was never a marginal apparition,
but a decisive force, since Bethlehem till our times”.7
2. The dialogical imperatives
The Christian – Islamic dialogue responds to some major imperatives:
• the Islamic community is growing at a world level;
• the world Islamic community has universalist dimensions;
• the most converted are living in Europe;
• it is the community that ensures the religious future into the world;
• Islam describes itself as the last historic stage of monotheism into the
world;
• the believers of Islam are convinced that their religion is the most
tolerant one;
• they are also convinced that the Jews and the Christians falsified the
Scripture, thus they do not need the Bible;
• Only the Islamic community was established by God.
The first problem that Islam raises for the Christians is its dynamic
number. The number of Islamic believers takes this religion on the second
place in the world, after a Christianity that is divided into confessions and
sects. There are 900 million Muslims into the world, 1 billion according
to their statistics.8
7
Cardinal Christoph von Schönborn, Oamenii, Biserica, Ţara. Creştinismul ca provocare
socială, trad. Tatiana Petrache şi Rodica Neţoiu, Editura Anastasia, București 2000, p. 51.
8
‘Ali Merad, L’islam contemporain, PUF, Paris 1984, p. 109.
95
Mihai Himcinschi
Even the Christians number 1 billion 600 million, most of the catho-
lic separate themselves from their Church.9 In Austria, e.g., “The Church
is alive. Still, is it a force of mark in the country? Doesn’t it become day by
day a programme for minorities, the smallest herd? Some schools in Wien
have Muslim children as the biggest religious groups”.10
The numeric growth of the Muslims is more rapid in the Christian
world, due to the demographic progress in the regions inhabited by Muslims.
Although Islam is seen as a religion of the North hemisphere, its grow-
ing influences are felt in the South hemisphere, in areas as Mozambique,
South Africa, Asia, Indonesia and Senegal.
Europe’s nowadays Muslims are not just immigrants. There are also
converted Europeans, but most of the Muslims were brought as work-
ing force for the reconstruction of the Europe after World War II and
given citizenship with all the civil and social rights, excepting the south
of Spain, which has an Arabian caliphate in Cordoba starting with the
6th century.
The Catholic and Orthodox missions in Asia, during the 20th and the
21st centuries, regressed in spite the efforts of the missionaries. America and
Europe are still profoundly marked by materialist, agnostic and syncretic
(New Age type) ideologies that reduced the impact of Christianity in the
social life. “The majority of the Muslims, especially in the Arabian world,
are currently convinced that they are the religious future of the world.
They know the problems inside the Christian society and consider that
Islam has now enough dynamism and faith to face the materialist tempta-
tions and to stop the progress of practical and theoretical scepticism”.11
The Christianity considers itself not a religion, but The RELIGION,
due to the Holy Revelation achieved through the Son of God and His
direct contact with the sinning human being. For the Muslims, the reli-
gious history of the world is split in: the monotheist traditions of the Jews,
Christians and Muslims and pure pagan traditions of other nations.
The Judaic-Christian vision does not see the Islamic point of view as a
provisory stage in the history of the monotheism. From the Islamic point
of view, the Law lost its reason, so Christ came as a reformer, than Muham-
9
Mgr. H. Teissier, op. cit.
10
Cardinal Christoph von Schönborn, op. cit., p. 20.
11
Mgr. H. Teissier, op. cit., p. 803.
96
mad to give to the people the unique, definitive religious Law, founded on
several communities (Surah 3 verse110)
Due to the above mentioned aspects, the Islam appears as the most
tolerant monotheist religion. The proclamation of its doctrine was made
through seduction (e.g. Spain 15th – 17th centuries), although it is hard to
explain the disappearance of the old Christianity in Arabia or the profana-
tion of the monasteries from Minor Asia (Cappadocia). If Islam is a toler-
ant religion, it is hard to understand the legislative situation from Saudi
Arabia12, which is against all the religions and beliefs different from The
Holy Places.
The Muslims are especially fond of two texts from Quran: Thou wilt
certainly find the most violent of people in enmity against the believers to be
the Jews and the idolators… (Surah 5. 82) and: Fight those who believe not
in Allah… (Surah 9 verse 29) These texts back up their belief that the Jews
and the Christians falsified the Revelation and there is no need for Torah
or the Bible. “In the Islamic conception, Jesus received a book called Bible,
which was hard to be followed by the Jews of His time and Muhammed
received it under the form of Quran. This book (The Bible) was lost and
all the four contemporary Scriptures do not reflect in an exact manner the
content of each belief, because the teachings are different from Quran”.13
Referring to the affirmation that the Islamic community is the best
(strongest) community God instituted, the Islamic apologetics highlights:
first, Judaism is to be applied to humanity in its childhood and during the
severe prescriptions of an existent Law; second, the Christianity speaks in
the heart of an adolescent humanity, exulting with noble sentiments: love,
forgiveness; in exchange, Islam finally brings the necessary equilibrium:
it is the most just religion (Surah 2 verse 143), offering to Christianity its
ideal, but inserting the Law into the social.14
3. A starting point: monotheism in Bible and Quran
For the entire Revelation, knowing God, as unique and ultimate real-
ity, is an imperative.
12
André Ferré, Muhammad a-t-il exclu de l’Arabie les juifs et les chrétiens, en Islamo-
christiana, no 16 (1990), p. 43-65.
13
Mgr. H. Teissier, op. cit., p. 806.
14
Ibidem.
97
Mihai Himcinschi
For the Orthodox theology, knowing a unique God presents two as-
pects: a mysterious, hidden, apophatic one and a cognizable or cataphatic
one. These two aspects alternate and complete each other, but the apo-
phatic, mysterious one is the primary aspect. The closest to God, the big-
gest the desire to know Him leads to an ascertainment of not knowing
Him that an unreachable mystery resides in Him. Still, God shows to the
world the three stages of Revelation (Edenic, The Old Testament and The
New Testament), culminating with His Son and ended with the death of
the last apostle (around 100 AD).
The Scripture alternates the two modalities of knowing God, with the
accent on the apophatic aspect: Thou canst not see my face: for there shall no
man see me, and live. (Exodus 33: 20); No man hath seen God at any time;
the only begotten Son, which is in the bosom of the Father, he hath declared
him. (John 1:18); No man hath seen God at any time. If we love one another,
God dwelleth in us, and his love is perfected in us. (I John 4:12); Who only
hath immortality, dwelling in the light which no man can approach unto;
whom no man hath seen, nor can see: to whom be honour and power everlast-
ing. (I Timothy 6:16)
The Quran, Surah 6 verse103, insists upon the impossibility of know-
ing Allah: Vision comprehends Him not, and He comprehends (all) vision;
and He is the Subtile, the Aware!
Referring to the universality of the redemption, in and through
Christ, the prologue of John’s Gospel describes the Word of God as: That
was the true Light, which lighteth every man that cometh into the world (John
1:9); Christ defines Himself as: I am the light of the world (John 8:12). The
Quran also present this universality of divine light: Allah is the light of the
heavens and the earth! (Surah 24 verse 35)
God, in His goodness, wanted to be known by the humans and used
for this the means that are adapted to the human capacity and compatible
with the divine majesty. The rationality can prove the existence of God.
Both Peter and Muhammad see the signs of the Creator into the Universe,
but only a supernatural Revelation may give to the humans the certitude
and clarity of knowledge upon the attributes of God, His desires, the per-
spective of the life to come through the necessary means. E.g., God speaks
to the chosen people through prophets: Behold, the days come, saith the
Lord God, that I will send a famine in the land, not a famine of bread, nor a
98
thirst for water, but of hearing the words of the Lord: And they shall wander
from sea to sea, and from the north even to the east, they shall run to and fro to
seek the word of the Lord, and shall not find it (Amos 8:11-12).
In Christianity, the Revelation is the manifestation of a personal real-
ity with three hypostases: The Father, The Son and The Holy Ghost, still
remaining a mysterious Being. The Holy Holiness was inside the Temple
of Jerusalem, describing the ineffable mystery. For the Christians, the Rev-
elation has three stages: the Edenic stage, when the man spoke to God face
to face, the Old Testament, through patriarchs, prophets and the chosen
men and the New Testament – the highest Revelation – achieved through
the Son of God coming into a maximum closeness, He becoming one of
us. God – Word does not speak to the people outside (ad extra), but inside
the human being (ad intra) He in-stated.
The Quran exclusively appeals to ad extra revelation: And it is not vouch-
safed to a mortal that Allah should speak to him, except by revelation or from be-
hind a veil, or by sending a messenger and revealing by His permission what He
pleases (Surah 42 verse 51), The Knower of the unseen, so He makes His secrets
known to none, Except a messenger whom He chooses (Surah 72 verses 26-27).
Only Jesus Christ, as Son of God, casts the veil of ignorance: “the veil
was cast and the hidden appeared. Everything was said to the old people
of Israel in several writings… it was the image (the shadow) of the future
fulfilled in Christ”.15
Revelation in the Old Testament has several stages. God shows Him-
self as One and Personal. He is the Creator of the world and its intran-
sigent Judge. He promises Avraam, imposes him the circumcision as a
covenant sign (Genesis 17:11) His covenant is renewed through Moses
and the Law intervenes as condition of the continuity in His promises.
The Law is anticipated and with messianic character in the Promised Land
flowing with milk and honey (Genesis 13:5). The stages of the Assyrian –
Babylonian exile will show one after another the desire for the reconstruc-
tion of the temple, for freedom and for the ideal kingdom. “The Church
teaches that the Christian Revelation, prepared by the Old Testament,
is completely achieved through Embodiment, the coming of Christ on
15
„Tollatur velum, et appareat quod erat secretum. Omnia quae dicta sunt antiquo
populo Israel in multiplici scripta…umbrae fuerunt futurorum quae implentur in Chris-
to”, Fericitul Augustin, Ioannis Evangelium tractatus, XXVIII 7, 8-9, P. L. XXXV, 1626.
99
Mihai Himcinschi
Earth. Jesus was announced through prophecies; John, Zechariah’s son,

asked Him (through his disciples): Art thou he that should come, or do we
look for another? (Matthew 11:3). I am not come to destroy, but to fulfil
(Matthew 5:17), but He is above the Law and above the prophets. Indeed,
in the Christian conception, He was not sent with a Book, He Himself is
His message; He is the One inspiring the prophets, He is God, the Second
Being from the Trinity”16.
The teaching of the Jewish-Christian revelation may have been con-
sidered in time as an expression of the eternal Word, an intelligible lan-
guage for the humans, but this Word is in fact the Word in God, The Word
reflecting the Father Himself in His being and praise. The entire Word
releases the acknowledgement that God (the Father) in His being exists as
a real person. The Christian theology is based on Revelation, as the exact
sciences are based on experiments.
The Word embodied in a historical moment, without changing any-
thing in the divine ontology (Romans 8:3-4; Hebrews 4:15). The evan-
gelists gathered and narrated the main events in the life of Christ, His
death and resurrection. Saint Paul, under the guidance of the Holy Ghost,
developed this teaching in an already theological form, but embedded its
mystical dimension, a dimension that is totally different from any religious
thinking or system, showing that Christ was the one founding the Church,
where He resides real, alive and personal until the end of times. The Chris-
tian revelation is a close process; it ends with the Apocalypse, the death of
the last biblical author, Saint John the Evangelist.
The Church does not force to a dogma that is not written in the
Scripture or in the constant authentic Holy Tradition, but may insist upon
one or another aspect of the Truth. The Truth exist only in the Church (I
Timothy 3:15) and this gives the imperative announcement to all the na-
tions in the world (Romans 10:17).
The Revelation is transmitted to the people as an exterior aspect of
the preaching and as a dogmatic teaching. Moreover, the faith, the divine
gift, the intellectual and soul adhesion of the humans to the revealed truth,
permits to the believer to grow into the spiritual life through charisma.
This growth is offered and developed through sacramental means avail-
16
D. Masson, Monothéisme coranique et monothéisme biblique, éd. Descleé de
Brouwer, 1976, p. 227.
100
able to the Church and to the hierarchy through the will of Christ the
Saviour. The Bible remains the Book that never exhausts its message; we
always understand it renewed through the work of the Holy Ghost that
can everything for us, but an important role in understanding it belongs to
the charismatic state of the human being. The Holy Gospel may not be en-
tirely translated into the pure human language; a transcendent Truth may
not become totally immanent. “The Holy Gospel is rich in significance,
but remains inexhaustible for the human spirit”.17
In Islam, God addresses in an exterior manner to the humans, solely
through words. “Allah was so generous with the man that did not let him
be guided in this life only by the perfect nature he was gifted with, in order
to reach to the good and devoutness and sends a prophet once in a while to
deliver His message, to bring the good news and the monitions”18.
The message of Allah resides in Quran and Tradition (Sunna), transmit-
ted through the chosen prophets, ending with the Great Prophet Muhammad.
The Church believes that the prophets are instruments of Revelation
that kept their human and limited character, not possessing a complete
knowledge of the truth teaching the humans. “Saint Vasile clearly states
that the Holy Ghost does not cancel the mind of the man who is inspired,
because this type of effect would be demonic. The human side remains
complete in its characteristics and the Holy Ghost enriches, inspires and
guides. The hall-mark of the human genius characteristic to each author
may not be disregarded in any of the Bible books. The parents highlight
(once the too simple duty of the apologists from the 2nd century ends) the
human characteristics of the authors”.19
The message transcends the prophet that knows its intellectual, moral
and religious value. Only one prophet, Jesus Christ for the Christians,
possesses, with the quality of Word of the Father, the real knowledge of
God. The natural dispositions of the prophet were inspired, several times,
independently from the charisma of the prophecy, because the living com-
munity of believers was important.
17
Ibidem, p. 228.
18
Islamul – religia omenirii, Asociaţia Studenţilor Musulmani din România, Intro-
ducere la Coran, p. 5.
19
Paul Evdokimov, Ortodoxia, trad. dr. Irineu Ioan Popa, Editura Institutului Bi-
blic şi de Misiune al Bisericii Ortodoxe Române, București 1996, p. 209.
101
Mihai Himcinschi
For the Christians, the apostle does not speak in his name, but in the
name of the One sending him, he is the lamp containing the light. God
communicates him a real manner of knowing that He possesses in His Eter-
nity the past and the future, thus the prophecy contains no dogmatic error.
Hebrew was considered sacred language by the Jews; Christ spoke
Aramaic. The Catholic Church adopted the translation of Vulgate for the
teaching of the Bible. The respect for the language in which the Bible was
written – translated in all the languages of the world – and the Pentecostal
charisma show the universal character of the Christian Revelation: And they
were all filled with the Holy Ghost, and began to speak with other tongues, as
the Spirit gave them utterance (Acts 2:4), the New Babel (Acts 11: 9).
The prophets of the Old Testament were sent to the unique descendants
of Avraam, Isaac and any discrimination was abolished by the announcement
of Christ, while the notion of catholicity (universality) of the soteriological
belief was definitively contoured, thus the Christian message addresses not
just to a single nation and in a language considered lingua sacra.
Muhammad, writing the Quran, was aware of the fact that he was the
unique recipient of the divine truth and rejected any tendency, belief and
historical fundamental notion related to the Jewish-Christian tradition
linked to Avraam and other prophets. Quran was dictated by Allah word
by word, despite the breaks in the process of writing, for three years and
a half, while the prophet consulted the Jewish-Christian traditions from
Arabia. “We still have the certitude that Christian ideas already circulated
in the Arabian world, especially in the Syrian tribes, moreover, there were
several Christian communities inside Arabia. Due to these circumstances,
it cannot be denied that Muhammad was entirely a stranger from the ideas
of the Christian content and the content of the Holy Gospel. The presence
of many biblical episodes and ideas in Quran clarify this situation”.20
The idea of the Islamic monotheism was based on the revelation pos-
sibility of the Divine reported to the humans. Muhammad saw himself as
a pre-addressee of the message. Above, Allah created a prototype of His
discoveries (on tablets, similar to Moses and the Decalogue), a message
altered by the foreign religions, justifying the fight of Muhammad against
the idolatry systems of the Arabian tribes without political, religious and
20
Doctorand Remus Rus, Scrierile sacre ale marilor religii, revista Ortodoxia, nr.
1/1973, p. 71.
102
cultural unity. “Idolatry was, in Muhammad’s conception, the result of

degeneration, because the ancestors of the Arabian, Avraam and Ishmael
knew only one God. The reform of Muhammad was a return to the pure
simplicity of the monotheist belief belonging to the parents of the Arabian
nation, trying a stabilization of the national cohesion. Muhammad consid-
ered his reforming ideas as divine revelations”.21
In Islam, the revelation is before anything a descending (descente)
from the sky to earth, a descending in a Book (Quran), whose prototype
is celestial, eternal, dictated to the Prophet directly by Allah or through
an intermediary, a Ghost or angel, speaking in the name of Allah. “The
doctrine of monotheism is based on the faith in Allah, His messengers,
His angels, His books and the Doomsday, the common denominator of
all the messages coming from the prophets. All the prophets called to the
faith in Allah, His Worship, and monotheism, announced the bestowal
and warned about the punishment”.22
The Quran is the miraculous work of Allah upon the prophet that
sent to the auditors the stories23 he was able to know borrowing the tradi-
tions of the neighbours. “The Quran is worshiped by the believers as an
exact expression of the divine Word in the materiality of the words, syl-
lables and sounds. It cannot be criticised. The believers recognize a direct
communication of the eternal Word. The reading and the iteration of the
divine verses transmit a blessing with effects similar to those the Christians
attribute to the Holy Mysteries”24.
4. Revelation and eternal word
Revelation is considered by the three monotheist religions finding
themselves in Avraam a supernatural manifestation attributed to the eter-
nal Word, the Word of God, the Voice of God, speaking through the voice
21
Ibidem, p. 72.
22
Principii comune ale mesajelor divine în Coran, Asociaţia Studenţilor Musulmani
din România, Introducere la Coran, p. 19.
23
„We may say about the content of the Quran: if one may discard from the text
the episodes with Jewish-Christian tradition, almost a quarter from the content, also the
repetitions, the councel, the temporary advice and the personal pretentions, the disco-
urses of Muhammad remain just a weak religious testament”, doctorand Remus Rus, op.
cit., p. 72.
24
D. Masson, op. cit., p. 230.
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Mihai Himcinschi
of the prophets. “When the man listens to the word of God, he is never
passive; there is always an active creative reaction, even in his receptivity.
Of course, the authors of the sacred texts are prophet authors and, if their
work starts from the intuitive understanding of the message and the char-
ismatic light, it, faithful to its message, guards the entire human reality,
it does not alter it. Any prophet receives the mission of transmitting the
word to the religious community”.25
The organs of revelation work under the impulse of the Holy Ghost,
because God has no organs, he has no mouth. The Word (Logos), consid-
ered personal communication, is attributed by God; He expresses a private
interior process: the Word coming from the mouth of the Father.it is con-
sidered the perfect modality to communicate between God and humans,
the most complete modality of relation and knowledge of the transcen-
dental truth. The voice of God becomes the symbolic instrument of this
transmission, as the human voice is, both situation implying a dialogical
form of message and response, a response under the form of the cult and
direct language (I Thessalonians 2:13).
The word of God is manifested, as the first chapters of Genesis show,
as an All-Mighty creating organ (God commanded and was done). The
Quran rejected this essential gift. The prologue to the John’s Gospel echoes
as a creational reference. It (The Word) does not work before the existence
of the world, but the economy of redemption works through the Word
becoming body, through the Revelation of the Embodied Word (John 1:1-
5; 9:14; Hebrews 1:1-2).
The Word embodied in Christ is the Creating Word, the Second Be-
ing in the Trinity and we may not say that He expresses Himself as a simple
word, a book or a law. He is not the adequate created expression of an un-
created Reality. The Word is the Providence of the Father (Proverbs 8:23).
God manifested along the history of the Jewish people. He spoke to the
patriarchs and to the prophets Isaiah, Jeremiah, Ezekiel etc., directly offer-
ing them the divine message. The books of these prophets are the Words of
Yahvé. In the Old Testament, the prophets had visions, too and the angels
of God were intermediaries of the message (Acts 7:53). The rabbins named
bat qol (fille de la Voix) the auditive phenomena of the chosen ones.26
25
Paul Evdokimov, op. cit., p. 209-210.
26
D. Masson, op. cit.
104
The commandments given to Moses were dictated (Deuteronomy

4:13; 10:4). Saint Clement the Alexandrine calls Moses an instrument
and a representative of the Word.27 The mechanism of the prophecy from
the Old Testament is indicated in Deuteronomy 18:18; Isaiah 51:16; Jer-
emiah 1:9. “In Islam, the Revelation kalām Allah (48 verse 15), is given
to the prophets before Islam, to Moses and Muhammad. God spoke
to Moses in a real manner (unique privilege). There are two texts that
in a curious manner establish the connections between Jesus and the
Holy Word: Surah 3 verse 45 and Surah 4 verse 171. The Word (kalimā)
may be creator Word (kun) producing the miracle of Christ’s concep-
tion in Saint Mary’s womb. According to Surah 3 verse 39, Christ was
created through Word, as Adam was. Other two words designate the
Word of: qawl and ’amr meaning command, order. Qawl, with article: al
qawl (verb: to speak) is used 12 times in the Quran (in the Nominative
case), with the meaning of divine judgement, punishment. The word All-
Doing is expressed through kun (creator). Allah says: qawlunā, our Word
(Quran 16 verse 40). This Word is the Truth (Quran 6 verse 73), which,
in the terms of the Christian theology operates exactly what it expresses.
The word qawl and its synonym kalim’amr are close to the name of Mes-
siah saying: Such is Jesus, son of Mary! (Quran 19 verse 34), The Word of
Truth. The syntagma Word (al qawl) means the Revelation addressed to
Muhammad, as written in Quran about Allah saying: And certainly We
have made the Word to have many connections for their sake, so that they
may be mindful (Quran 28 verse 51; 86 verse 13; 73 verse 5; 14 verse 27;
33verse 4; 4 verse 122)”.28
A single time, Allah directly addresses to Muhammad: And when We
said to thee: Surely thy Lord encompasses men (Quran 17 verse 60), when
the prophets of Israel did not hesitate to present their messages in words
prophesied by Yahvé. Other Islamic authors introduce the quotes from
Quran using the syntagma: God spoke. The word ’amr and its derivations
are related to God – in Quran – more than 80 times.
27
Sfântul Clement Alexandrinul, Stromatele, P. S. B. vol. 5, trad. pr. D. Fecioru,
Editura Institutului Biblic şi de Misiune al Bisericii Ortodoxe Române, București 1982,
I, 7, 60, 1.
28
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Mihai Himcinschi
For transmitting the action of revelation, the Muslims use the word
wāhy29 (in Arabian means to transmit a message in secret and quick), word
that may also signify the gesture, the spoken word, the written word, inspi-
ration, illumination etc. “In a juridical and religious sense, wāhy signifies
the transmission of words or significances by Allah to His messengers or
prophets, so they obtain the exact information Allah is sending. Related
to revelation, the Quran makes the following observations: Allah is the
one revealing, people receiving the revelation are chosen for prophecy, the
modality for divine information for the angels and for the people is the
revelation, revelation is felt per se by all the prophets and the messengers
and the revelation transmits divine messages, without Muhammad to be
surprised by novelty, that the transmitted content may resides in spoken
or written words or in meanings that may be expressed by the prophet and
that the will of the one chosen for the revelation may not interfere in the
content or the announcement of the content”.30
5. The Holy Ghost of God in Bible and Quran
The Christian teaching attributes especially to the Holy Ghost, as the
third Being in Trinity, the role of Illuminator, the one illuminating and
bringing the divine charisma, although God is Unique in His Being.
There is, due to the unicity in God, a single operating principle upon
the created sphere, because there is in God a will, a work, an energy, com-
mon to all the Beings in Trinity. Under the aspect of ad extra manifesta-
tion, through appropriation, we may attributes a specific work to each Be-
ing, even common to all of Them (e.g. creation – The Father, deliverance
– The Son, holiness – The Ghost etc.).
29
“Wāhy, as term of religious legislation includes several elements: the first element
is the transmission (of a message) by Allah The All-Knowing; the second element, the
prophet or the messenger welcomes the divine knowledge, concentrating his thoughts
and sentiments upon the information, without his will and option to intervene in the
transmitted content or in the spoken message, if the revelation comes through spoken
words; the third element, the words or the meaning transmitted through Revelation oc-
cupy in the soul of the prophet or messenger the position of real and exact knowledge
given by Allah, without feeling any hesitation or doubt upon it; the fourth element,
the Revelation is a divine law that grant the fact that all the prophets and messengers
intercept the transmitted information”, Revelaţia şi timpurile sale, Asociaţia Studenţilor
Musulmani din România, Introducere la Coran, p. 23-24.
30
Ibidem.
106
The symbol of Epiphany31 – the end of the 4th century – integrated

for the catechumen of the Church in the East, states: We believe in the Holy
Ghost that dictated the law and announced the future though prophets, that
spoke through apostles and is living in the saints. So, we believe in Him to be the
Holy Ghost, the Ghost of God, the perfect Ghost, Comforting, uncreated, origi-
nating in the Father, welcomed in the Son we believe in.32 The Nicaea-Con-
stantinopolitan Belief, shows in article 8 that the Holy Ghost spoke through
prophets (II Peter 1:20-21; Ephesians 3:2-5) and Saint Irineu says: The Ghost
spoke through prophets, He taught our parents the divine things and led the right
ones on the right way, He was the one that, when the time was right, was spread
in a new manner upon humanity, while God renewed the men on Earth.33
The Saviour mentions that David the prophet spoke under the inspi-
ration of the Holy Ghost: For David himself said by the Holy Ghost (Mark
12:36; Acts 1:16; 4:25), and Apostle Paul shows that the Holy Ghost was
upon Isaiah, too: Well spake the Holy Ghost by Esaias the prophet unto our
fathers (Acts 28:25).
The Holy Ghost has eternal life and may rest in the man chosen to be
prophet, a just one in the Old Testament, an apostle and gives his eternal
life because He transforms in Ghost and the man becomes God after cha-
risma, because his Subject is the Ghost, who is God, or, in other words, the
being of the chosen man is commanded by the Subject of the Ghost. “The
soul becomes God, resting, through participation to the divine charisma,
without any of its mental or sensible works, resting all the natural works of
the body that becomes divine together with the soul proportional with the
participation to the divinity, so only God may appear through the soul and
body, the natural attributes being overtaken by the praise”.34
The term rūh in the Old Testament designated the One inspiring the
prophets; it is the One that translated to Joseph the dreams of the Phar-
aoh, because the Holy Ghost was upon him (Genesis 41:38) and also to
Moses (Exodus 31:15; 35:30-33). In Numbers, the Ghost of God inspires
31
On The Symbol of Epiphany see Oscar Cullmann, Les Premières Confessions de foi
Chrétiennes, Paris 1948, p. 36 (n. a.)
32
Apud D. Masson, op. cit., p. 236.
33
Sfântul Irineu de Lyon, Demonstraţii, trad. P. Barthaulat, P. O., XII, 759.
34
Sfântul Maxim Mărturisitorul, Capete gnostice, II, 88, Filocalia românească, vol.
II, trad. pr. D. Stăniloae, Editura Harisma, București 1993, p. 210-211.
107
Mihai Himcinschi
the prophets, speaks through them and empowers them to lead the com-
munity of Israel (Numbers 11:25, 26, 29). The Holy Ghost comes upon
Valaam who starts prophesying (Numbers 24:2); He also helps Joshua to
lead the people after the death of Moses (Numbers 27:18; Deuteronomy
34:9). The prophetic gift came upon Saul, too, when he was appointed
king by Samuel the prophet (I Kings 10:6) and then upon his descendant,
King David (II Kings 23:2-3).
“The Ghost writes inside us the thought not in tables of stone, but in
fleshy tables of the heart (II Corinthians 3:3). The Ghost writes in the hearts
depending on the table of the heart and on its prepared purity, thought for
everyone to understand or hard to understand. The Holy Ghost prints in the
mind of the prophets the One that knows the future and wants to announce
from him what He chooses to. He announces through their mind a certain
aspect, first for them and next for others. The Holy Ghost resides as subject
in the mind of the prophet and one of His intentions takes the form of the
mind or the mind is configured in its understanding according to what the
Holy Ghost communicates. In order to understand and further transmit
what receives, the mind uses the imagination. Imagination gives form to
those above the form. The Holy Ghost helps for the adaptation of the imagi-
nation to the content of the communication. Thus, there is a (virtual) image
or a power that leads the human imagination to the understanding and the
transmission of those communicated by and in the Holy Ghost”.35
The prophets were aware that God inspires them and the Holy Ghost
speaks through them (Isaiah 48:16; 59:21; 44:3; 61:1-2; 11:2; 42:1; Joel
3:1; Psalms 17:42; Ezekiel 36: 27). The Ghost of God is unified with Christ
because it is the Ghost of the Son (Matthew 11:11; Luke 1:67; 2:1, 15,
25, 27; John 22:22-23; Acts 2:4-11). “The universal character if the new
message is reflected in the personal and visible mission of the Holy Ghost.
The called one will be sent to translate and interpret in all languages (I
Corinthians 12:4-11). Saint Paul attributes to the Holy Ghost several gifts
necessary for the apostleship, recognised by God in the mission of trans-
mitting the Revelation”.36
35
Mihai Himcinschi, Relaţia Duhului Sfânt cu Tatăl şi cu Fiul în teologia răsăriteană
şi apuseană. Implicaţiile doctrinare şi spirituale ale acesteia, teză de doctorat, Alba-Iulia
2002, p. 20-21.
36
108
The Church of the first centuries, through the Holy Fathers, taught
that the Holy Gospel is the result of inspiration from the Holy Ghost.37
Example given, Saint Clement of Alexandria sees in the Holy Ghost the
mouth of God speaking to the whole world: “I could bring thousands and
thousands of texts from the Scripture, from which no jot shall pass (Mat-
thew 5:18) from fulfilling, for the mouth of the Lord hath spoken it. (Isaiah
1:20). My son, despise not the chastening of the Lord; neither be weary of
his correction, says the Scripture”.38 Origen affirmed that: all in the Scrip-
ture descends from the plenitude of the Holy Ghost39, and Saint Grigorie the
Great40, in the preface to his commentary upon Job, shows that the Holy
Ghost is the main author of the Scriptures, the prophecies are His instru-
ments and He indicates the role of angel (messenger) of the one speaking
in the name of God.41 “The Scripture is the Word of God. He is present
in His Word. Based only on his intelligence, the man cannot understand.
There is here a power, a force, a presence of God”.42
6. Rūh in Quran
In Islam, the Ghost is associated with the prophetic mission of Mu-
hammad and identified with Archangel Gabriel, agent of revelation and an
intermediary between God and the prophet.
The Ghost gave life to Adam, but it cannot be considered a divine
force or attribute. He will be never mistaken with the Ghost of the Crea-
tor, inspiring the prophets through celestial instruments and messengers.
37
“Writen under the divine inspiration, it can be read only under divine”, M.
Costa de Beauregard, Dumitru Stăniloae. Mică Dogmatică vorbită – dialoguri la Cernica,
trad. Maria Cornelia Oros, Editura Deisis, Sibiu 1995, p. 116.
38
Sfântul Clement Alexandrinul, Cuvânt de îndemn către elini (Protrepticul), P. S.
B. vol. 4, trad. pr. D. Fecioru, Editura Institutului Biblic şi de Misiune al Bisericii Orto-
doxe Române, București 1982, p. 136.
39
Origen, Jeremian homiliae XXI, 2, P. G. XIII, 536.
40
“Ergo sanctus Spiritus per Moysen locutus est de Moyse; sanctus Spiritus per
Joannem locutus est de Joanne. Paulus quoque quia non exseipso loqueretus, insinuat
dicens: II Cor. 13, 3 (An experimentum quaeritis ejus qui in me loquitur Christus).
Hinc est quod angelus qui Moysi apparuisse describitur, modo angelus, modo Dominus
memoratur: angelus videlicet, propter hoc, quod exterius loquendo serviebat”, Morales,
pref. 1-2, P. L. 75, 517.
41
42
M. Costa de Beauregard, op. cit., p. 117.
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Mihai Himcinschi
He is the one using these to manifest for the people. The Ghost of God re-
alises the miracle in the conception of Jesus and is expressed through Jesus.
Contrary to those above affirms, in Luke’s Scripture, the Holy Ghost
and Archangel Gabriel appear as two distinct entities. The Holy Ghost is
the Author of conception (Luke 1:26-38). The Quran mistakes the Holy
Ghost – the Ghost of God – with a ghost created by God: So she screened
herself from them. Then We sent to her (Mary) Our spirit (Gabriel) and it
appeared to her as a well-made man (Surah 19:17) one side; on the other
side, Allah Himself mentions His Ghost, saying: And Mary, the daughter of
Amran, who guarded her chastity, so We breathed into him of Our inspiration,
and she accepted the truth of the words of her Lord and His Books, and she was
of the obedient ones. (Surah 66 verse 12).
The syntagma Our inspiration appears in Surah 21 verse 91, too: And
she who guarded her chastity, so We breathed into her of Our inspiration, and
made her and her son a sign for the nations. In Surah 4 verse 171, Jesus appears
as a Ghost from God: The Messiah, Jesus, son of Mary, is only a messenger of
Allah and His word which He communicated to Mary and a mercy from Him.
The Ghost comes from the commandment of Allah: And they ask thee
about the revelation. Say: The revelation is by the commandment of my Lord,
and of knowledge you are given but a little.! (Surah 17 verse 85); Allah de-
scends it upon the one he wants to be His servant: Exalter of degrees, Lord of
the Throne of Power, He makes the spirit to light by His command upon whom
He pleases of His servants, that he may warn (men) of the day of Meeting (Su-
rah 40 verse 15); The Ghost discovers Himself for Muhammad: And thus
did We reveal to thee an inspired Book by Our command. (Surah 42 verse 52)
And surely thy Lord is the Mighty, the Merciful. And surely this is a revelation
from the Lord of the worlds. The Faithful Spirit has brought it, On thy heart
that thou mayest be a warner, In plain Arabic language. And surely the same
is in the Scriptures of the ancients. (Surah 26 verses 192-196). Finally, God
reveals Himself to the prophets through the Ghost: And it is not vouchsafed
to a mortal that Allah should speak to him, except by revelation ... thus did We
reveal to thee (Surah 42 verses 50-53).
7. A dialogue of the theologians
More Socratic than Buberian, the dialogue of the theologians con-
centrates upon the articulation of faith. The entire Christian – Islamic
110
dialogue – based on the common monotheism as a starting point –

assumes that faith is not an unarticulated yell and the dialogue of the
theologians uncovers the rational aspect, synonym to rationality and
faith, meaning that it is according to rationality but above it in the
same time.
This type of dialogue does not construct a philosophy of religion,
situated outside the particular religious traditions. The horizon of this
dialogue is reasonable for the religious thinking, so it may be expressed
through the sacred texts, the confessions of faith, dogmas etc. This is the
reason for the effort made to classify and explain the revelatory writing,
the discursive dialogue, appealing to discussions and attentive examina-
tions from the contemporary positions. “The analyse of the key ration-
ality and the comparison between several formulations are the base of
the dialogues between theologians, situated to the level of the discourses
and close to the truth in the heart of the concepts and of the historical
developments”.43
The aim of such a dialogue is to permit to the believers from various
monotheist religions to understand, in spite of the different vocabulary
and vision upon life, with or without a preliminary direct report. Search-
ing for the divergence and convergence points imposes for the start to
determine every point of discussion, appealing to inter-religious grammar
and vocabulary, indispensable to a reciprocal perception. It must be con-
sidered that God and the human nature, too are the key for this dia-
logue and they are the base of mutual understanding. “In a world that
is religiously confused, as the world we live in is, the notion of God must
be searched in the centre of the dialogue.”44
The inter-religious dialogue, based on the Christian, Jewish and Islam-
ic monotheism, owes to the whole world an ontological answer brought to
Divinity. Is God a being or a Trinity of beings in an eternal communion of
love toward the created world?
This type of meetings will allow the opening of new perspectives in
reformulating the old traditions in the light of the actual consensus upon
the divine monotheism.
43
Jean-Claude Basset, op. cit., p. 334.
44
F. Sontag, M. D. Bryant, God. The Contemporary Discurssion, New York, 1982,
p. V.
111
Mihai Himcinschi
Conclusions
The believers of various transitions are not anymore geographically
or ideologically isolated, they communicate and, under the form of inter-
religious dialogue, they participate to the exponential communion in the
contemporary society. In a dialogical environment, communion exists in
the double perspective of the relation and reciprocity of the two funda-
mental categories 45 mentioned Martin Buber.46
The relation and the reciprocity set clear limits; communication is not
a dialogue outside them. The dialogue is a constituting part of the human
existence and we should not be surprised by different aspects in the exist-
ence of our dialogue partners. The accent must remain on the four stakes47
of the dialogue: understanding religious systems and doctrines, coopera-
tion, testimony and truth.
Bibliography
1. Fericitul Augustin, Ioannis Evangelium tractatus, XXVIII 7, 8-9, P. L.
XXXV, 1626
2. Jean-Claude Basset, Le dialoque intereligieux, Les éditions du CERF,
Paris
3. M. Costa de Beauregard, Dumitru Stăniloae. Mică Dogmatică vorbită
– dialoguri la Cernica, trad. Maria Cornelia Oros, Editura Deisis,
Sibiu 1995
4. Martin Buber, Je et tu, Paris 1969
5. Sfântul Clement Alexandrinul, Stromatele, P. S. B. vol. 5, trad. pr. D.
Fecioru, Editura Institutului Biblic şi de Misiune al Bisericii Orto-
doxe Române, București 1982, I, 7, 60, 1
6. Idem, Cuvânt de îndemn către elini (Protrepticul), P. S. B. vol. 4, trad.
pr. D. Fecioru, Editura Institutului Biblic şi de Misiune al Bisericii
Ortodoxe Române, București 1982
7. Oscar Cullmann, Les Premières Confessions de foi Chrétiennes, Paris
1948
45
„La relation est reciprocité: Mon TU agit eu moi comme j’agis en lui. Nos élèves
nous fouvent, nos œvres nous édificent”, Martin Buber, Je et tu, Paris, 1969, p. 35-36.
46
Jean-Claude Basset, Le dialoque intereligieux, Les éditions du CERF, Paris 1996, p. 334.
47
Ibidem.
112
8. Paul Evdokimov, Ortodoxia, trad. dr. Irineu Ioan Popa, Editura Insti-
tutului Biblic şi de Misiune al Bisericii Ortodoxe Române, București
1996
9. André Ferré, Muhammad a-t-il exclu de l’Arabie les juifs et les chrétiens,
en Islamochristiana, no 16 (1990)
10. Jean- Paul Gabus, Musulman mon prochain ?, rév. Irénikon, Tome LX-
VIII, 1995, Monastère de Chevetogne, Belgique
11. Sanctus Gregorius Maiore, Morales, pref. 1-2, P. L. 75, 517.
12. Mihai Himcinschi, Relaţia Duhului Sfânt cu Tatăl şi cu Fiul în teologia
răsăriteană şi apuseană. Implicaţiile doctrinare şi spirituale ale acesteia,
teză de doctorat, Alba-Iulia 2002
13. Sfântul Irineu de Lyon, Demonstraţii, trad. P. Barthaulat, P. O., XII,
759
14. Islamul – religia omenirii, Asociaţia Studenţilor Musulmani din
România, Introducere la Coran
15. D. Masson, Monothéisme coranique et monothéisme biblique, éd.
Descleé de Brouwer, 1976
16. Sfântul Maxim Mărturisitorul, Capete gnostice, II, 88, Filocalia
românească, vol. II, trad. pr. D. Stăniloae, Editura Harisma, București
1993
17. ‘Ali Merad, L’islam contemporain, PUF, Paris 1984
18. Origen, Jeremian homiliae XXI, 2, P. G. XIII, 536
19. Î. P. S. dr. Damaskinos Papandreou, Biserică, societate, lume, Editura
Trinitas, Iaşi 1999
20. Doctorand Remus Rus, Scrierile sacre ale marilor religii, revista Orto-
doxia, nr. 1/1973
21. Gérard Siegwalt, Dogmatique pour la catholicité évangélique, Les édi-
tions du CERF, Paris 1987
22. Cardinal Christoph von Schönborn, Oamenii, Biserica, Ţara.
Creştinismul ca provocare socială, trad. Tatiana Petrache şi Rodica
Neţoiu, Editura Anastasia, Buccurești 2000
23. F. Sontag, M. D. Bryant, God. The Contemporary Discurssion, New
York, 1982
24. Mgr. H. Teissier, Le chrètien questionnè par l’islam. Un effort chrètien
de compréhension de l’Islam, en rév. Nouvelle Revue Théologique, 123e
Année, Tome CXIII, 1991
113
Neo-pagan Gnosis in Romania

Neo-pagan Gnosis in Romania. Missionary Evaluation
Gheorghe Istodor
Preliminaries
In the year dedicated to Christian education, we bring to the attention
of teachers and Romanian Orthodox believers a pagan manifestation of
Gnostic origin, which proposes as an alternative a pseudo syncretistic
Education with esoteric occult, magic, pantheistic, monistic or New Age
elements. Today, we are witnessing a revival of the ancient pagan Gnosis
with esoteric-occult foundation.
Esotericism and occult sciences are again the subject of intense
interest. In parallel, a plurality of groups and schools appear under various
names, as a revival of “gnosis” (gr. gnosis, knowledge). They relate in
particular to a number of spiritual masters who have restored them for a
century onwards under the form of ezotero-occultism: Allan Kardec (1804-
1869) and spiritism, Eliphas Levi (1810-1875) and occultism, Helena
P. Blavatsky (1831-1891) and the Theosophical Society. Each move,
considering itself the privileged holder of absolute Knowledge, presents
itself as the new world religion for the New Age that will come.
There are a number of clues that reveal the extent of the
phenomenon. Esoteric Gnostic literature is growing gradually, in which
laborious compilations appear alongside republished classical sacred
texts and writings about the hidden Path. More than one European in five
believes in reincarnation: this is a central theme of gnosis. In 1986, in
France, could be counted almost 200 groups and schools of initiation, and
in Canada over 500.
Gnosis is therefore the action of an “I” in search of the real and divine
“self ”. It will achieve its purpose – say these movements for the devel-
114
Christological and Anthroposophic Elements in the Neo-pagan Gnosis in Romania
opment of human potential and inner space – by experiencing different

levels of Consciousness: until the union with the cosmic Consciousness.
For man is by nature a pure spirit. Researching the deepest level of con-
sciousness represents the union with that portion of the divine. It consists
of an illumination experience through which the initiate discovers, as in
Hinduism, the truth: “I am the one who alone is”1.
The movement of the “human potential” is composed of groups that
emphasize different body awareness techniques, Oriental therapy and
meditation, in order to develop physically, mentally and spiritually the
dormant capacities existing in man and used only partly. The target of
these movements is only the individual, which must surpass himself and
gain an illumination through a higher self-knowledge.
The inner harmony of each individual is the one that has to take pos-
session of human corporeality and materiality. The finality of these move-
ments is the emergence of a higher spiritual consciousness leading to a
merger with the whole cosmos; it is about transpersonal experiences in
order to be in direct contact with the transcendental “One”.
There is in these groups a whole program which aims to increase the
full human being at all levels. Thus, the newly-potentiated man controls
his pain, reaches self-healing, loses weight, sees and hears better. Also
comes out of the isolation and marginalization and has success in busi-
ness. Becomes more moral by eliminating vices and acquires inner peace
through positive thinking. Energizes his whole being, eliminating tension,
stress and negative energy.
From the spiritual point of view the newly- potentiated reach a state
of “out of self ” that helps them to merge with the divine understood pan-
theistically.
Eastern and Far Eastern influences are highly visible and emphasized
in this new type of religiosity. Religious consciousness and religious experi-
ence are quantified and described in modern terms of a new religiosity. The
use of Oriental techniques (Yen Yoga), as well as the Western manipulation
techniques during the human potential therapies, is a syncretistic size of
these pseudo-religious manifestations. Basically, through these techniques
is replaced religion in the traditional sense and is reached an occult neo-
1
Jean Vernette, Les Sectes, Presses universitaires de France, Paris, 1990, pp. 89-92.
115
Gheorghe Istodor
Gnostic manifestation. Modern psychology is joined to the pantheistic

Oriental doctrines, for the divine fragment (“human potential”) to be re-
leased from the subconscious blockages2.
We can say firmly that Neopagan gnosis consists in a syncretistic man-
ner from the old heretical pagan gnosis from the old Roman Empire, from
pagan Mo-Tzi elements, pantheistic of Oriental and Far-Easter origins,
from medieval esoteric and modern elements of spiritualist-Theosophical
nature, anthroposophical and last but not least from the postmodern ele-
ments of New Age and Scientology and psychological spiritualism of hu-
man potential.
The revival of the pagan neo-gnosis should be traced to the phenom-
enon of desacralization in general, with the phenomenon of un-Christiani-
zation particularly and with the contemporary man’s vulnerability through
indifference and also with the inclination and the predisposition of nowa-
days man toward syncretism.
I. The Emergence of Pagan Gnosis in Romania
“Gnosis is a cosmic teaching that aspires to bring inside each of us the
ability to live in a conscious and intelligent manner”3. This definition shows
that the neo-pagan gnosis of Samael4 falls concomitantly with both the sects
with esoterico occult foundation and with those of human potential.
Essential for the Gnostic pseudo religiosity is the Great universal wis-
dom whose basic principles are always the same. The founders of religions
– real or imagined – Buddha, Hermes Trismegistus, Quetzalcoatl or Je-
sus, the great Kabir, each left a message. Everyone’s message contains the
cosmic principles of impersonal and universal type. The true teachings of
Buddha or Jesus is taught secretly to the disciples (a misappropriation of
the report exoterism-esotericism). Even if the body of the doctrine is iden-
2
Richard Bergeron, Le cortège des fous de dieu, Un chrétien scrute les nouvelles
religions, Ed Paulines et Apostolat des Editions, Montréal, 1982, pp. 181-182.
3
Înţelepciunea gnostică (Gnostic Wisdom), AGEAC, 09/2011, p. 4.
4
Samael’s real name is Victor Manuel Gomez Rodriguez, born in Colombia;
he took the name of Samael Aun Weor that would mean “divine verb” according to
phonetic Kabbalistic tradition and “God’s justice” according to the orthodoxy of the
Jewish texts. He is considered the father of modern Gnosticism founder of “Universal
Gnostic Movement”.
116
tical, it is introduced by the pagan neo-gnosis5 of Samael as a revolutionary

form according to the new era that is already approaching (the pseudo-
religious syncretism is filled with elements of the twentieth century New
Age). These ideas are to be found in the “Fifth Gospel: Gnostic Orthodox
Principles”.
Etymologically gnosis6 means knowledge, but no reference is made to
a common knowledge, but rather to a superior wisdom, transcendental for
the human being. From this knowledge seen as a universal panacea were
watered the theology, philosophy, art and the symbolism of great historical
civilizations.
Gnosis is the illuminated knowledge of the Misteries reserved for an
elite; by Divine Movements are meant the gnostic doctrines involving on-
tological, theological or anthropological fundaments such as: “the curse
scientifically and philosophically”, “the intimate Christ”, “Sexual Myster-
ies”, “the gift of Lucifer”, “the death of the self itself ”. All pagan Gnostic
concepts until Samael are considered pre-gnosticism or gnosticized con-
cepts, namely concepts that are in a relationship with intrinsic aspects that
have some resemblance to the universal Gnosticism, being integrated into
a stream which is defined as gnosis7.
In “The Great Gnostic Manifesto from 1964”, Samael stresses that
all ancient wisdom lies in gnosis, but these concepts are “chewed” and
“digested” fully by the revolutionary gnosis of the international Gnostic
Movement which would not be some other school, but rather the vehi-
5
Gnosis is invested with claims to answer all fundamental questions of man –
Who we are? Where do we come from? Where do we go? – presented as a primary need.
The answer is based on the self knowledge of man – Homo nosce te ipsum – Human
self-exploration in the impersonal register means knowing the Universe and the gods.
(Înţelepciunea gnostică (Gnostic Wisdom), p. 5).
6
Gnosis would be the science of Janus, a science of the initiatory knowledge,
Enoichion’s science or the prophet’s. Hellenistic and Oriental elements constitute just
one facet of anthropological gnosis of Aztecs, Mayans, Incas or Toltec cults which
complete the picture. All these unknown elements by the modern anthropologists
do not collate hilariously in a metaphysical current introduced into the bosom of
Christianity, but it represents the oldest, elevated and refined esoteric aspiration of all
peoples! Gnosis is a natural functionalism of the consciousness. (Înţelepciunea gnostică
(Gnostic Wisdom), p. 6).
7
Înţelepciunea gnostică (Gnostic Wisdom), p. 5.
117
Gheorghe Istodor
cle through which is expressed the gnosis of all time. Everything that is
better in yoga, Buddhism, Egyptian, Chaldean or Zoroastrian sciences is
found in the gnosis of Samael. Gnosis is eternal the wisdom of all times
which dresses itself in every age and has a place and a shape and a special
symbolism, through these is sent the same impersonal and timeless truth.
AGEAC8, that is Gnostic Association of Anthropological and Cultural
Studies, is an international esoteric, scientific and cultural institution, in-
cluding people interested in investigation and bringing in actuality the
great Gnostic teachings of the past. The Gnostic Association studies dif-
ferent religions that existed in the world, but it is neither religion nor sect
because it respects the individual beliefs of its affiliates9.
Current theories as to blame for the confusion and chaos of humanity,
they being the fruit of intellect. It condemns erudition without experi-
mentation, which leads to the conflict of antitheses. It identifies two trends
which struggle in the world for supremacy.
We have the spiritualist current – consisting of all religions, schools
and beliefs – and the materialistic current with its dialectics. Both of them
firmly believe that they are truth, the spiritualist current glorifies God-
Spirit with many names (Allah, Brahma, God), the materialistic one glori-
fies the Material god. He argues that there are faculties latent within us,
higher to mind, independent of the intellect, able to give us knowledge
and direct experience over any phenomenon10.
Samael considers that the syncretistic Gnosis he proposes includes the
universal Religion which is composed of cosmic truths; religions have cap-
tured only a minor part and that at secret level from the universal religion.
The four large columns of Gnostic knowledge would be: philosophy, art,
science and religion.
8
AGEAC fights a daily unleashed battle against terror and practices of current
postmodern society, all human knowledge is disavowed and characterized as self-
sufficiency, or as a delirium of some drunkards by some theories that they confuse with
truth and reality. Samael is putting to wall all contemporary societies intellectuals, whom
they accuse that they want to place emphasis inside a glass vessel, they accuse academics
that they claim they can control all the wisdom of the universe and that they wannt
the laws of the cosmos to obey old academic rules; the accusation of intellectualism is
universally valid for all thinkers. (Înţelepciunea gnostică (Gnostic Wisdom), p. 9).
9
10
118
II. Reporting of Pagan Gnosis to Philosophy, Art and Science

To Gnosis, Philosophy would be a message, an orientation, a teaching
always directed to the Knowledge of the human being, which invites man
to conscious reflection. The Real Being is nothing more than the divine
that exists in every human creature. Ancient philosophy is only an incipi-
ent part of gnosis – philosophy which is a very natural functionalism of the
consciousness that “springs up” everywhere not just in Greece, Persia, Iraq,
Palestine or medieval Europe. Occult wisdom is philosophy11, not what
defines postmodern society12.
According to gnosis, there are two kinds of art: 1) objective art that
leads nowhere and 2) objective art, the royal art of nature, real, transcen-
dental, containing precious cosmic truths emphasized in all ancient pieces
(pyramids, obelisks, hieroglyphics, bas-reliefs etc.). Ss an example, “Gi-
oconda” is just an excuse to see the Divine Mother, Stella Maris, Diana and
Isis, but also our own and true mother – the divine particular, individual
mother (the biological mother is an appearance)13.
Samael’s delirium is obvious, the oldest drama would be the cosmic
Christ, the initiates knew that we must convert into the drama of the
cosmic Christ, if indeed we aspire to the Kingdom of Supra-Man! Musi-
cal notes would produce either joy or sorrow in the sensitive center, or
religiosity in the motor center. In the process of initiation, the neophytes
received through the sacred dance, of the cosmic drama combined with
music, terrible archaic knowledge14.
The Gnostic science is not the rot of theories that abound today’s soci-
ety, as pure science of the “Great Work”, the science of Medieval alchemists;
St. Paul is on the same level of “pure science” with Pracelsus, and Jesus or
Moses used “pure science” to do wonders. It is the direct experience, alive
11
He identifies philosophy with occult wisdom of all species and this is presented
as an object of Gnostic Anthropology, that seeks to redefine those ethical principles
which are the foundation stone of great cultures of the past. This “anthropology” is a
psychoanalytic one through psychoanalysis – which is completely different from Freud’s
psychiatry – we can extract the psychological principles of the different moments and
monuments of the world (Înţelepciunea gnostică (Gnostic Wisdom), p. 16).
12
13
14
119
Gheorghe Istodor
and real, it is the superior ethics, the analysis put into the service of the Be-
ing. Modern and postmodern science15 is a false science and full of personal
interests, a science where the goal justifies the means, including pain that
does not respect the spiritual, physical and psychological principles of man.
So there are two types of science: 1) profane and 2) pure. In the pure
one there are no theories but facts (for example the Count of Saint Ger-
main lived in the fifteenth, sixteenth, seventeenth, eighteenth, nineteenth
centuries and he is still alive and Samael knew him). Pure science it is the
the science of superman known by the aliens that travel through infinite
space. This pure science helps us to open our inner mind, to put into activ-
ity certain latent faculties of the brain16.
III. Religion in the vision of neo-pagan gnosis. The concept of
God and Christ
For the Gnostic Movement, all religions are based on the same mast.
It interprets the etymon “re-ligare” as a throwback to the original starting
point, to the Being of experimental philosophy. Realistically, there is only
one single and cosmic religion takes different religious forms according to
the times and the needs of humanity. The demonstration of those claimed
would be in the enormous symbolic and theological similarity of all reli-
gions, therefore religious struggles are absurd, they being actually modi-
fications of the Cosmic Universal Religion. Divinity is one and has many
names: Allah, Brahma, Tao, Deity, Yuri, Monad, Being, God. The martyrs,
saints, virgins, angels are the gods, demigods, giants, fairies, cyclops of pagan
mythology. The Christian Trinity has its advocates in all the religious trini-
ties: Osiris, Isis, Horus in Egypt, Brahma, Vishnu, Shiva in India, Kerther,
Hokmah and Binah in Kabbalah. Jesus Christ is represented by the Persian
15
Today’s science asserts dogmatically a thesis which tomorrow it contradicts, it is
a science full of contradictions that strongly supports absurd hypothesis never confirmed.
Gnosis rejects Darwin’s theory of evolution and the explanation for the inability of
science to understand and accept the superior dimensions of nature would consist of
the degenerated minds of scientists. Gnosis talks about a fourth coordinate or vertical
that the materialists reject, only Einstein accepted a fourth dimension, which means a
“illumination” that some mathematicians have and also means “liberation” from Euclid’s
three-dimensional world that keeps modern physics in place. (Înţelepciunea gnostică
(Gnostic Wisdom), p. 21).
16
120
Ormuzd, Ahura Mazda, Ahrimon’s enemy (Satan) that we also have. In

Hindu, Krishna is the Christ, the gospel of Krishna is similar to that of
Jesus. The Egyptian Christ is Osiris and whoever incarnates it is in fact a
new Osiris. To the Chinese, Fu-Hi is the the Cosmic Christ, Christ is called
Zeus by the Greeks, for the Romans Jupiter – the father of all gods. At the
Aztecs is Quetzalcoatl, the Mexican Christ. The Germans have Balder, the
Christ who was assassinated by Hoder, the god of war. The Cosmic Christ is
presented in thousands of archaic books and old traditions before Jesus. The
Virgin Mary is Isis, Juno, Demeter, Ceres, Maia, Tonantzin. Not only Jesus
is “the result of immaculate conception”, Fu-Hi, Quetzalcoatl and Buddha
and many others are as well the outcome of that17.
Mary Magdalene is Salammbo, Metra, Ishtar, Astarte, Aphrodite,
Venus, Gundrigia, Kundru from the Wagnerian drama. All ancient cults
have tried to lead man to the unique Great Truth, that is why the claim of
a religion that holds the Truth is foolish conceit and ignorance. All these
teachings are useless unless we experience them ourselves. Gnosis studies
religiousness in its deepest form, studies the science of religion, the religi-
osity of gnosis is highly scientific, Gnosis rejects the idea of a personal God
and Judge of the living and the dead, the Gnostic faith is created and it is
the one of experience, of checking and not of theories. It rejects the current
radical separation between science and religion, religion without science
is inane, fanatical and dogmatic, and conversely, science without religion
becomesmaterial-atheistic without values and principles18.
Samael rejects creation by chance, but also the reality of an anthropo-
morphic God as the Jewish Jehovah. In ancient times, man worships gods,
namely the Intelligent Principles of Nature and of the Cosmos, the Demi-
urge Architect of the Universe, the One who is not a human subject, nor
divine, but rather a perfect Multiple Unit – the Platonic Logos. The Being
is God, is the Divine, the Immortal Spark of every human being, without
beginning and end, terribly divine19.
The emergence of Jehovah’s anthropomorphic monotheism was due
to the abuse by the cult of the gods from ancient Greece and Rome, and
later, in response to this Jewish monotheism emerged the current mate-
17
18
19
Studiul psihic al omului (Psychic Study of Man), AGEAC, 09/2011, p. 23.
121
Gheorghe Istodor
rialism. So, the polytheism attracts monotheism as a consequence, and

this calls for the materialist atheism. These are in the neo-Gnostic vision
the religious phases through which all the nations pass. Through gnosis,
should be removed this monotheistic anthropomorphism that had such
bad consequences. We have to start to understand the intelligent principles
of nature and the cosmos, which bounds itself by an anthropomorphic
God and resists to any scientific analysis (Samael’s great novelty would be
the return to animism, totemism and ancestral taboo-ism).
Recognition of Nature’s intelligence must replace worship in a wor-
ship of the anthropomorphic God. The glorification of the intelligent
Principles of Nature would be based on the existing order from the consti-
tution of the molecule and the atom.20
Samael considers equally absurd the instantaneous creation of Adam from
the mud of the earth, as the creation of man through the mechanical processes.
The transcendental key that allows the rigorous scientific study from the
Hebrew Bible, would be the word “Elohim” which is translated with God.
From esoteric and linguistic points of view the term “Elohim” is a feminine
name with a masculine plural ending. The translation of – stricto sensu – the
word “Elohim” would be gods and goddesses. He falsifies the verse: “And the
Spirit of God moved upon the face of the waters” (Genesis 1:2) în “the spirit
of the principles Male and Female was floating above the surface of what
was formless and creation took place”. He concludes that a religion without
a goddess is unquestionably an atheistic one. He recognizes the animism of
his religiosity when he says: “If we really want the perfect balance of animic
life we must worship the Elohims, the gods and goddesses of ancient times
and not the anthropomorphic Jehovah rejected by the Great Kabir Jesus”21.
He considers delusion the faith that “the Divine Savior of the world”
Jesus Christ worships anthropomorphic a cult of Jehovah of the Jews. In
fact, the divine Rabbi from Galilee worshipes his divine “Man-Woman”
(Jah Hovan), inner Father-Mother.
He says “The Blessed Crucified on Golgotha prayed aloud, saying:
My Father, into your hands I commit my spirit Ram-IO; Isis, his Divine
Mother Kundalini, accompanied him on the Via Crucis22”.
20
Studiul psihic al omului (Psychic Study of Man), p. 24.
21
22
Ibidem.
122
Samael’s verdict is a trenchant one. “All nations have their first Deity
or early gods androgynous, for it could notr have been otherwise, since
they considered their distant ancestors primitive, their predecessors, with
two genders, as Divine Being and Gods Saints, same as the Chinese do
today”23.
As an argument, Samael cites the verse in Genesis 1:27: “So God cre-
ated man in his own image, in the image of God created he him; male and
female created he them.” Because of ignorance shown as “mere intellectual
idolatry”, was reached the artificial concept of an anthropomorphic, exclu-
sivist “Jehovah”, independent of his own work, sitting up there in a throne
of tyranny and despotism, throwing lightning and thunder against the sad
humanity. The lack of Gnostic elements made the western philosopher and
the religious affiliated to any sect lose the truth about God.
Gnosis has not rejected over the years the unknown God, that One
hidden in Nature, but the God of Orthodox dogma, frightening vengeful
deity of the law of retaliation.
As long as we remain in the idolatrous worship of anthropomorphic
Jehovah and we will not believe in the cult of Elohim, we will be prevented
to get conscious supernatural states.
The Gnostic Anthropology prostrates itself at the feet of various dei-
ties (Aztec, Mayan, Inca etc.) proclaimed as deities, for in them recognizes
the Elohim Creator of the Universe.
He cites H. Blavatsky: “There are as many deities in Heaven as people
on earth”24, that is, each of us has his own Divinity, his own Being, its own
particular and individual Moral. As human beings, as essences or soul, we
are the result of the different Duplication of our own Virginal Sparks. The
human being is the Divine within us, is the multiplicity inside the Unity.
In its turn, our being as unit splits itself into multiple parts, each with
its particular functions and faculties, each part of the individual Being is
self-conscious and autonomous. He exclaims “Blessed is he who comes to
integrate himself with his being”25.
In conclusion, the gnostic being opens into two psychological states:
a) that of the Being, transparent, crystalline, impersonal, real and true and
23
Ibidem.
24
25
123
Gheorghe Istodor
b) that of the Ego, assembly of Psychic Aggregates personifying the defects,

whose only reason to exist is ignorance”26.
IV. Man seen as Human Machine within Neo-gnosis
Man would be a “person-machine”, a puppet controlled by secret
agents of occult Egos.
Human machine does not have freedom of movement, it works only due
to the multiple and various internal influences and to external shocks. Man
would be a poor intellectual animal, a mechanical doll that can not do any-
thing. It is a puppet controlled by the legion of subtle energy bodies that con-
stitute what we call Ego or Pluralized Ego. These entities should be classified
by the Christian Gospel as Demons and their true names would be Legion27.
The Ego is a Legion of demons that controls the Human Machine, this
has no individuality, does not posses the Being and is a miserable, a goddamn28.
Man can not be a machine anymore29, to become true Man-Being by
awakening the Consciousness, by acknowledging the will and the power to do
something and by dissolving the psychological Ego through self-knowledge30.
Human machine would have five psychophysical centers: intellectu-
al , emotional32, motor33, instinctive34 and sexual35; the entire life would
31
be held by them and would be controlled by them.
26
Ibidem.
27
Maşina umană (The Human Machine), AGEAC, 9/2011, p. 3.
28
Maşina umană (The Human Machine), p. 5.
29
When man tries not to be a machine Nature opposes by the harsh reality of
the facts, manifested by The Law of Recurrence. Inside our person live more persons:
ungenerous, cranky, libelous, beautiful or benevolent. Introspection is the first step in the
process that we are not machines, man-machine is air-monger, that is believes in gods.
(Maşina umană (The Human Machine), p. 10).
30
Maşina umană (The Human Machine), p. 7
31
Center of gravity of intellect is found in brain; the intellectual center – the
development of concepts in the reasoning.
32
The emotional center in the “solar plexus” and in the specific nerve centers of the
great sympathetic; the emotional – all sensations (joy, sorrow, love, hate)
33
The center of motion at the top of the spine; the motor centre – self discovery
and understanding of our habits.
34
The Centre of instinct in the lower spine; the instinctive – the instinct of preservation.
35
The Center of gravity of sex has its roots in the sexual organs; the sexual center
– instructed to give rise to so-called “sexual energy” which not only plays a role in the
reproduction of the race, but also includes other transcendental spheres: physical body
124
All these centers are inferior and are controlled by our Ego. Two
centers - intellectual and emotional – can not be controlled by the Ego,
provided that man should dedicate himself to reading and reflecting on
the course of Gnostic esotericism, through this the Ego is removed, be-
cause this knowledge would straighten solely through Conscience. The
Ego works with each of these five inferior centers, and through in-depth
understanding of these mechanisms we are going to destroy the Ego36.
Samael’s astrological system is one in which everything is under the
evil influence of the World that controls all the mechanics of Nature, we
actually live in the Ors solar system!37
The life giving heart would be the body’s sun on which depends the
existence of the microcosm man. The glands with internal secretion would
reign over the body’s systems which comprise the whole body and are true
micro labs located in specific places as regulators and transformers. They
have the mission to transform the vital energies produced by the human
machine. Our body get its food from the breathed sky, the foods eaten and
the sunlight. The human body possesses seven superior glands – The law of
the Seven and three nervous centres – The Law of Frei – the two laws would
work intensely within the human machine and would form the cerebrospi-
nal system that produces conscious functions not particularly common in
the intellectual animal. This system would be controlled by the functioning
of “the sympathetic” – that stimulates the unconscious and instinctive func-
tions – “the parasympathetic” that hinders the instinctive functions38.
The human machine39 would be moved by the action of two secret
agents: cosmic rays and pluralized Ego40.
health, psychological balance and the conquest of what is called the Being. There is
speed difference between them, they are fundamental but the sexual center is the most
important and fast, in it are the roots of our existence.
36
Maşina umană (The Human Machine), pp. 14-15.
37
38
39
Human machines do not have, nor are moral responsibilities, are puppets that
think, are and act according to the type of Ego controlling the capital centers of the
machine at a given time. In the human machine penetrate certain Egos – Devils that are
not of the person they have other masters and are responsible for murders, rapes, thefts
etc. These Egos-Devils have a succession and are engaged in a struggle for supremacy that
depends on external and internal influences, that is of the cosmic relationship. (Maşina
umană (The Human Machine), p. 19).
40
125
Gheorghe Istodor
The revolutionary New Age psychology holds that man would have
three brains: the first brain is locked in the skull, the second brain would
correspond to all nerve centers constituting “the sympathetic nerve plexus”,
the third brain corresponds to the actual spinal column with spinal cord
and its nervous ramifications41. The first brain is the center of thought, the
second is the emotional center and the third, the motor center42.
Fundamental Education, part of the Revolutionary psychology, must
divert all present education, it teaches that the three brains with three types
of independent associations are totally distinct, are impulses of the Being.
So we have three distinct personalities (Emotional, Intellectual and of the
Movement). The present Psychology educates exclusively the Intellectual
Personality at the expense of the other two, therefore the “Fundamental
education” would be required, to harmonize the Three and to fight “the
demon of fear” which is the worst for the contemporary man.
IV.1. Gnostic Concepts concerning the Mind
The human mind would be divided between judgments – which are like
black clouds that darken – and the internal images – that are like stars, hid-
den behind reasonings – the choice process underlies that mental division.
For Samael thought would be just a function of the mental body, in-
dependent of the physical body and the cerebral material. The mind43 gov-
erns the brain and not vice versa. The brain is the instrument of emotions
and consciousness, but it does not produce the emotions or conscience.
He invokes scientific laboratory experiments that would attest the mental
body of man and blames on ignorance the possibility that thoughts, emo-
tions, and consciousness would be the product of the brain.
41
Illness and death are rooted in one of these brain. “The Great Law” has filed
wisely each of these brains of the intellectual animal, a capital determined by Vital
Values. Saving this chapter means prolonging life, dispelling it means the emergence of
death that occurs in three stages (die alternately intellectual brain, motor and emotional).
Wise use of vital values of the three brain prolongs the life with 400-500 years. (Maşina
umană (The Human Machine), p. 22).
42
43
Mind would be energy, subtle during hypnotic trance or during normal dream
can become independent of matter. The laboratories referred to by Samael are not
biomedical and scientific, but of parapsychology, but scientists could verify the truth
of this information. (Universul minţii (The Universe of Mind), AGEAC, 09/2011, p. 4).
126
Samael believes that when the body relaxes, the soul escapes in parallel
dimensions, and the brain remains a prisoner of the physical body – the
example given being that of the great clairvoyants of the past that were able
to travel in space and time voluntarily.
He believes that man has more lives each I having particularly his own
mind, his own ideas, views, opinions or emotions. Each type of mind44
depends on the quality of the ego in action, but is expressed in humans
through different brain functions45.
The mind would have a mental subconscious composed of 49 plane
departments, of “psychological aggregates” which need to be cleaned in
order to experience the real. The reasoning separates the Mind from the In-
tim and makes it fall into the abyss of black magic. The Intim or the Being
speaks through hunches and thoughts and the mind is expressed through
judgments and comparisons46.
Along with the mind is condemned also the memory, which only
repeats what it has accumulated from our Ego, from ourselves, The Ego
being called “satanic secretary”47.
The mind petrifies itself, kills love and fails into jealousy, hate, wealth,
pessimism, family etc. Human happiness would come from the investiga-
tion and understanding of the principles of mind48.
When dualism is completed49 – the conflict of opposites – the mind be-
comes full and then awakens the essence or consciousness which should be
the goal of fundamental education. We are in subjectivity having an asleep
44
The aim should be to become more independent of the mind, which is a prison
in which man is a solitary prisoner. The mind would not belong to the Being, and the
entire present education only strengthens the bars of the prison where we are and gives us
no opportunity to experience true freedom. The mind must be dominated and controlled
to become independent of it. Example of dominance and mastery mind would give us
“the Divine Master Jesus” Who, entering into Jerusalem on a donkey in the Palm Sunday
teaches us a lesson, the donkey being the mind that we must master. The mind itself is the
Ego which must be destroyed so that mental substance can be used in a transcendental
way. releasing the Ego Mind introduces us to the world of Pure Spirit which is a stream
of sounds that exceeds the time. (Universul minţii (The Universe of Mind), p. 5).
45
Universul minţii (The Universe of Mind), p. 5.
46
47
48
49
It is given as example Mahatma Gandhi who neither accepts nor refuses the
Protestant Christian teaching; this state of ambiguity is valued by Samael and identified with
127
Gheorghe Istodor
consciousness, a subconsciousness, and we need, through Gnostic educa-

tion, to reach the subjectivity with an awakened Conscience. Gnostic educa-
tion leads to subjective knowledge that can not be accepted without objec-
tive consciousness, but first the student must reach self-consciousness50.
Parental education and from school are condemned for being dictato-
rial and lead to psychological slavery of the child, spouse, etc. and would
be also responsible for all the black pages of history51.
We have a personality that we think is ours, but in fact personality
belongs to others through ideas, concepts heard or read by us. We believe
that we have a personality, but in reality we project a form of fantasy about
ourselves that has nothing to do with reality. For the Gnostic esotericism
two are the threats for the mind in the subjective dimension: physical ag-
gregates and mental effigies, that is totally subjective representations of
fantasy, designed by our Ego52.
The Gnostic must clarify, conceptualize the sober ideas and seek radi-
cal enlightenment53.
The three Minds54 are:
• Sensorial Mind55,
mental maturity. For him, the road of wisdom exceeds faith, doubt or unbelief and consists
in studying, meditating and experiencing. (Universul minţii (The Universe of Mind), p. 19).
50
51
52
Universul minţii (The Universe of Mind), pp. 21-22.
53
54
In “Revolution of Dialectics”, Samael speaks about the existence of three minds
within man: “He divides the world between the esoteric-occultists Gnostic of his and the
rest of the world, understanding those outside the neo pagan gnosis, but also the other
esoteric-occult who disagree with him. The latter, through everything they do, make it
possible the emergence of a pseudo-personality called “Kaltian”, that would be at the
antipodes of authentic esoteric personalities, that is disrespectful, without consideration,
without a sense of authentic devotion and without true religiousness which would be based
on the veneration of the “old Patriarchs”. This is the victim of self-deception by the fact
that they believe in the dogma of evolution, it is poorly informed concerning the internal
constitution of man, while authentic personality knows the tantric mysteries, development
of the Fire Serpent along the spine and has humility before the Logos Creator. (Posibilităţi
ale minţii interioare (Possibilities of Inner Mind), AGEAC, 9/2011, p. 3).
55
Those who live within Sensorial Mind cannot have a different sense which is a
faculty of the Being, that of the instinctive perception of cosmic truths remains in a kind
of disability that manifests as self-sufficiency. (Posibilităţi ale minţii interioare (Possibilities
of Inner Mind), p. 4).
128
• Intermediary56
• and Inner57.
The sensorial one develops its concepts through external perceptions.
It is extremely gross and materialistic and does not accept anything but the
the physical demonstration. The sensorial mind can not know anything
about Real, Truth, Mysteries of Life and Death, the soul and spirit.
Jesus, called “the Great Kabir”58 warned the Apostles: “beware of the
leaven of the Pharisees, and of the leaven of Sadducees.”. Christ would
have referred to the doctrines of the Pharisees and Sadducees, actually the
sensorial mind that would have been known in the Gospels as “the leaven
of Sadducees” because of their materialism and atheism, and the Interme-
diary Mind would be in the Gospel the “leaven of the Pharisees” because
of their “religious” formalism and ritualism. Moreover, he identifies the
Sensorial Mind in the Subjective rationale of Kant, and the Inner one in
his pure rationale, showing that themes such as Reincarnation, Karma, life
post-mortem belong exclusively to Inner Mind59.
He makes a distinction between trust (true faith) characteristic to In-
ner Mind and the religious beliefs stored in the Intermediary Mind. Trust
would be the direct perception of the Real, fundamental wisdom, experi-
ence of what is beyond the body, feelings and mind. The one who trusts
56
The intermediary mind does not know either anything directly about Real,
but is restricted to believe and that’s all. In the intermediary mind are the unshakable
religious beliefs and dogmas. The religious schools are put up against the wall with
spiritual and dogmatic patterns, systems considered outdated by Samael and present in
the human mind that would be frail. This way of thinking, called “faithful”, is the basis
of Intermediary Mind. (Posibilităţi ale minţii interioare (Possibilities of Inner Mind), p. 6).
57
The Inner mind goes beyond the barriers given by “believe” and “disbelief ”,
being fundamental for the direct experience of the Truth. In developing its concepts,
it uses the data brought by the superlative consciousness of the Being. Conscience – he
says – can live and experience the real, has knowledge about the Truth, but in the plan
of action, it needs a mediator as an instrument of action and this is the the Inner mind.
Opening the Inner Mind aims the exiting from the world of doubts and ignorance.
(Posibilităţi ale minţii interioare (Possibilities of Inner Mind), p. 6).
58
The Indian mystic poet Kabir, from the sixteenth century weaver by profession,
representative of the Indian religious movement Bhakti, religious reformer, sanctified
despite the criticism the castes, the rituals, idolatry but also Hindu and Islamic clergy,
and the one who claimed an autonomous spirituality, freed of rituals, considered a
reincarnation of Jesus of Nazareth.
59
Posibilităţi ale minţii interioare (Possibilities of Inner Mind), p. 7.
129
Gheorghe Istodor
does not have to believe; Authentic faith is lived wisdom, exact knowledge
and firsthand experience. Opening of the Inner Mind is only with learning
the psychological revolutionary thinking60, and self observation would be
the first sign of this psychological thinking. Self observation leads to the
necessity to liberate conscience, the Essence from the influences of Senso-
rial and Intermediate Mind. This process would be found in the words of
the Savior: “If you have faith as a grain of mustard seed youy shall move
mountains”61.
Samael attacks the current global education; the data received in col-
leges, schools, educational centers, academies or universities only feed Sen-
sorial Mind and build an artificial or false personality. The subjects studied
today bear no relation to the different parts of the being and lead to the
falsification of the five cylinders of the organic machine called man – relat-
ing only to the lower part of man – and develope in us only an astonishing
capacity for misleading62.
He distinguishes between “the intellectual animal” (non-Gnostic
man) and the true psychological man. Everything is an antagonism be-
tween Sensorial Mind, the Intermediary and the Inner ones; our iden-
tification with everyday circumstances would tilt the balance in favor of
the Sensorial Mind. Self observation and not identifying with the circum-
stances constitute the beginning of human psychological training63.
Samael speaks of a magnetic center located on the point between the
eyebrows on the spine, identified with “the Church of Philadelphia” about
which is talked in the Book of Revelation, whose awakening leads to in-
sight64 and implicitly to seeing the dimensions 4, 5, 6 and 7. Another mag-
60
Organizing the psyche is li8nked to the science of maneuvering the energies,
which is essential to avoid “self-forgetfulness”. Self-forgetfulness and identification
lead to failure to organize the psyche, to “clumsy spending” of the energies and to the
impossibility of creating the Superior Existential Body of the Being. A real man is the one
who gets the animalistic and spiritual principles, becomes the perfect man to the extent
that disintegrates all inhuman psychic elements and in their place shapes the inner man.
61
62
63
64
Contradictions abound in the teachings of Samael. Elsewhere he stated that
there is no identity between The Law of the eternal return of all things and the Law
130
netic center identified at the level of the pineal gland called “the Church of
Laodicea” would determine, by awakening, the ability of intuition to the
highest degree – which implies the elimination of reasoning processes that
would be based on the process of choices; Samael’s psychology is the only
one that would provide psychic powers that help us raise to the state of
Supra-Man. The revolutionary psychology, experimental and transcenden-
tal believes that these psychic powers would be in us in a latent state, and
their awakening means exiting of our state of weakness and victimization
that is given to us by the identification of the circumstances65.
The neo-Gnostic initiation contains three mandatory paths: imagina-
tion , inspiration67 and intuition68.
66
of Reincarnation. It says that the first, surpassing the intellect can prove the existence
of past lives. Only through imagination or foresight we can open the doors of the
elementary havens of nature, we can move from perception to meditation and by this
we understand “the intimate life” of things called “elemental” or “the soul” of things.
This elemental cannot be perceived and understood rationally or sensorial, but through
creative imagination, we reach the perception of the Consciousness of the vegetal, animal
or human, using accurate esoteric rules, the faculty of imagination leads to remembering
previous existences. (Posibilităţi ale minţii interioare (Possibilities of Inner Mind), p. 20).
65
At this point, the neo-pagan Gnosis of Samael acquires the identifying
characteristics of a sect of human potential.
66
Samael speaks of imagination as another faculty of knowledge superior to
intellect that would be: mechanical – identified with the fantasy constructed from scraps
of memory – which is useless and intentional or conscious, that would be actually the
creative imagination of Nature, which, based on it through two centers (of perception
of the Being and of perception of sensors) creates many existing forms. (Posibilităţi ale
minţii interioare (Possibilities of Inner Mind), p. 17).
67
Inspiration would be a more elevated level that allows face to face speech with
any particle of elemental life. Inspiration helps us to discover the meaning of birth and
death of all things; it is essentially transcendental and triggers the manifestation of the
emotional center of man who values work of esoteric meditation. Imagination helps us
decipher the reality of past lives, inspiration does not help us understand their meaning.
68
On the other hand, intuition, the third stage of initiation allows us – after we
went through inspiration in the spiritual reality of the elements – to interact not only
with the elemental of things, but with the virginal spark itself with the divine Monad of
all things. Intuition makes us enter into a world where we meet Elohim the creator of
the Bible, the creative armies, the Army of the Word or the Demiurge, Creator of the
Universe. The Conversation with the Elohim, angels and Thrones is a palpable reality
thanks to the access through intuition in the higher regions of the Universe and Cosmos.
131
Gheorghe Istodor
In conclusion, the Inner mind is, in fact, the objective reason and
works exclusively with the data of the being, with the superlative con-
sciousness of what is transcendental and transcendent in us69.
IV.2. Psychological Gnostic Elements regarding Man
Liberation is the need to develop the Ego. There is observation – the
attention is directed outward – and introspection – the attention is di-
rected inward. Observing is the basis of the practical official science, and
self-analysis is the starting point of the work on the self. Therefore there are
two kinds of knowledge: external and internal. Their mixture leads to con-
fusion, the inner magnetic center makes the difference between them. The
two types of knowledge lead man to two worlds: an external one known
through the senses of perception, another one, internal, perceived only by
internal self observation. Knowing the self, the inner world, the internal
life, that is of the Internal World is required to know the Earth, the Solar
System or the Galaxy70.
On the road that leads to the Intimate Self-Realization of the Being,
fundamental is understanding the need to crystallize the soul within us.
He quotes our Saviour Who said: “With patience you will vase your souls”.
By soul, Samael means a set of laws, principles, virtues and powers, the
people having the essence, the psychic material to produce and crystallize
the soul, but they don’t have the soul yet (The Fifth Gospel).
When we come into the world we have three percent of Conscience71
and 97 percent divided between the subconscious, infra conscious and
The world of neo Gnostic intuition is the world of mathematicians, of what is exact
and true. Intuition gives us the ability of perceiving additional knowledge in Physics,
and in Astronomy. Earth would be the mother, and the Moon, the grandmother. Our
world will be transformed – this I know “from intuition” a new Moon, after the death
of our satellite, Anima-Mundi – a kind of elemental of its 0 was immersed within the
term common cosmic Father, and when there came a day of activity Anima Mundi of the
World took a new body, reincarnated on this Earth, and the animal and plant seeds that
died with Our satellite were designed as elemental soul by “the cosmic rays” on the new
planet called Earth. (Posibilităţi ale minţii interioare (Possibilities of Inner Mind), p. 25).
69
70
Studiul psihic al omului (Psychic Study of Man), pp. 3-5.
71
Conscience is the light which the unconscious does not perceive. We need an
opening so that light to penetrate the darkness of self-consciousness itself. This opening
132
unconscious. The three percent represent human essence, his true real-
ity. Essence growth in humans is very limited, its spontaneous growth
is during the first 3-5 years of life. Developing awakened Consciousness
is by conscious work on ourselves and through the sufferings voluntary
assumed. Inside man there different types of energy: mechanical, vital,
psychical, mental, will power, energy of constitution and the energy of
the pure spirit.
Releasing the essence is conditioned by the disintegration of the
psychological Ego, by eliminating previous inhuman elements from
inside: eliminating cruelty, greed, gossip, slander, drunkenness, forni-
cation; only then the Essence will emancipate itself, will increase, will
develop harmoniously72. The death of the psychological Ego means radi-
ance in us of the Essence73.
In the absence of self observation we get to worship a Divine Ego and
to the denial of the doctrine of multiple Egos. Samael condemns pseudo
esotericism and pseudo occultism which suppose people have a permanent
and stable Ego, without beginning and without end74.
There is no order, no harmony between the many Egos, they are fight-
ing each other and disputing the supremacy. One of them takes control of
is achieved by using the wonderful sense of psychological self observation and is evoked
by St. John the Evangelist: “Light came to the darkness, and the darkness did not
understand It”. Dialectics of of Consciousness is based on experiences and not on purely
subjective rationalism. Knowing our inside means knowing the laws of nature existing in
this; Man is contained in the Universe and the Universe is contained in man. (Posibilităţi
ale minţii interioare (Possibilities of Inner Mind), p. 9).
72
All human problems would leave from a psychological disunity; if in the physical
body there is a complete unit, on the exterior there is a psychological unit. In relation
to his inner state, the humanoid is a psychological multiplicity, a sum of Egos. The
tenebrous and pluralized Ego includes an upper and a lower Ego. Higher self is called
divine ego or alter ego, it is a self-deception of the self itself. No man has a true Ego,
eternal, ineffable, no man has a legitimate individualized Ego. Eul nu este individual
pentru că el înseamnă Euri. These are called “Psychic Aggregates” or values in Tibet.
Each Ego is correspondent to a person; that is, inside every person there are many people,
some better, and some worse. Tibetan seers and enlightened personified in an Ego or
another our psychological defects (there is no reality of sin). The cult of Ego would be
highlighted by paranoid people, egotist and air-monger. (Posibilităţi ale minţii interioare
(Possibilities of Inner Mind), p. 12).
73
74
133
Gheorghe Istodor
the organic machine capital centres and acts as the only one, the lord that
is eventually defeated75.
The seven demons that the Great Master Jesus Christ took out of Mary
Magdalene’s body are the 7 deadly sins: Pride, Love of money (avarice and
greed), Licentiousness, Envy or jealousy, Gluttony, Anger, Laziness. Each
of these seven demons would be the captain of a legion so that the Intimate
Christ could expel from the body of Mary Magdalene thousands of Egos.
So the only important thing we have inside us would be Essence, which is
asleep, is rooted in these multiple Egos76.
Personality would be pure energy, no one is born with personality. It
is the daughter of its time77, is born and dies during its time. There is no
future for the personality of the dead, when we reincarnate, we must cre-
ate a new personality. It is false because certain Egos entering and growing
within it. The Ego of vanity, jealousy and intellectualism come to use this
energy, making false human personality.
The human mind conceives eternity as a straight extension, eternity
being the fifth dimension. Death is intimately related to the eternal return.
The personality dies, the Ego returns. The Law of Return is different from
the reincarnation of Modern Theosophy. The theory of reincarnation has
its origins in the cult of Krishna – Vedic Hindu religion type – in which
only the heroes, guides and those who possess Sacred Individuality are the
ones who reincarnate. The masses return – more specifically the plural-
ized Ego returns – but this is not reincarnation. The Doctrine of Eternal
Return or The Law of Eternal Recurrence would be in the Pythagorean
wisdom and in the ancient Hindu cosmology. Gautama Buddha taught
this doctrine and showed that any return is during the first seven years of
childhood78.
The revolutionary psychology of the Gnostic Movement makes a dis-
tinction between Ego and Existence. In the early life in child is mani-
fested only the beauty of Essence through gentleness, delicacy. Then the
75
76
77
Time would be round and the life of human personality is a closed curve, the life
of human personality cannot exist beyond its time. Euclid’s geometry is applicable only
in the three-dimensional world, But the world has seven dimensions, the fourth being
time. (Posibilităţi ale minţii interioare (Possibilities of Inner Mind), p. 16).
78
134
ego begins to control the personality of the child the beauty of Essence
will disappear and will appear the psychological defects. There is a differ-
ence between personality and essence, the human being is born with the
essence, but not with the personality that we need to create. Personality
development at the expense of Essence leads to the human type called
“hai manana”. When the essence develops exaggerated to the detriment of
personality, the result is the mystic without intellect, without personality,
good at heart, but inadequate, incapable. When the personality and the
essence develop harmoniously the result is found in the brilliant people.
In essence we have everything that belongs to personality, we have every-
thing that is borrowed. In essence we have our innate qualities within the
personality, we have the example of adults, what they learned at home, in
school and on streets79.
Fundamental Education teaches that since the kindergarten should be
taken into account three aspects of human personality: the personality, the
Ego and the Essence. We must dissolve the Ego not the personality, even if
the ego continues beyond the grave, and the personality doesn’t80.
Pseudo-esotericists are confused concerning the dissolution of the Ego
because they are convinced it is divine, it is the Being, the Divine Monad.
The Ego is Satan from the Bible, bundle of memories, desires, passions,
hatred, resentment, sensuality, adultery etc. It is urgent to dissolve the Ego,
so that ego through our personality to manifest only the psychological Es-
sence of our true Being. Education throughout the world should take into
account this reality81.
Conclusions
We have detailed a sample of a pseudo-education pompously called
“gnostic-revolutionary”. Neo-Gnosis of Samael proposes to the Romani-
ans the impersonation of the Christian Orthodox identity with a mixture
of occultism, esotericism and magic. Unfortunately, there is a certain de-
gree of “uprooting” of our Orthodox Christians – due to missing or insuf-
ficient education through catechesis – but also an interest in any type of
alternative, a predisposition toward mystery.
79
80
81
135
Gheorghe Istodor
Mystery has always accompanied human life, making it more excit-

ing, adventurous.
Human life was always accompanied by experiences that were per-
ceived as unusual: intuitions, truthful dreams, apparitions, prophetic
capacity, contacts with the dead, second sight, are phenomena as old as
mankind, in which man has always believed and that at all times he has
accepted the mysterious and mystical character.
There is no society without the concept of the supernatural, without
the awareness of some forces and powers that lie beyond the reach of hu-
man understanding. Since the beginning of the worldit has accompanied
human steps on all continents and the presence of the miracle is a leitmotif
of the holy books. In the shadow of religions, sometimes even within their,
most often in a fierce competition, the magic wears a glimpse of the sacred,
transcendent, a glimpse of what exceeds human being, in order to talk to
it about the supernatural and to give it confidence, hope or illusion that it
can act effectively on Invisible World.
The interest of persons for occultism, magic and the paranormal phe-
nomena begins to experience a great importance. The modern trend is to
make the occultism an opponent of faith, which it is trying directly or in-
directly to undermine or compromise. The concern for magic, witchcraft
and parapsychology goes so far as to be regarded as science just as media
seek to accredit it. its adherents and practitioners seek to promote it as
alternatives to problems that science and religion have not responded. The
media presents occultism as sensational element, fascinating for the con-
temporary man, who lives the religious sentiment only formally. Trained
into a desacralized mentality, he was estranged himself from God, has lost
the sense, value and the education of love of God and fellows, disregarding
them at the expense of acceptance of new, sensational experiences, which
exalt pride and idolatry.
Occultism, esotericism, the paranormal and magic can be found in
the pagan gnosis updated in the neo-pagan tendency faced by the Church
today. Our study aims to highlight the emergence of and the danger of
such a phenomenon. The church and its teachers have a responsibility as
through education, catechesis, preaching and ecclesiastical life not to al-
low such a foreign manifestation of Christ and His Church to become an
alternative to bimillenary Romanian Christianity.
136
The Parish-School Partnership Today
Strengthening Partnerships between Parishes
and Schools – an Opportunity for Today’s Mission
David Pestroiu
The School-Parish partnership is a missionary opportunity for the

Church today to exercise its active role as a promoter of traditional values,
aiming to ensure a comprehensive type of education within a pluralist,
secularized and globalized environment. Although such initiatives have
emerged sporadically ever since the freedom of expression was regained
after 1989, the recent challenging of Religion classes taught in public
schools has prompted the Holy Synod of the Romanian Orthodox Church
to examine this missionary activity. Following the proposal of the Theo-
logical Education Sector of the Patriarchate’s Administration, the Holy
Synod passed Decision no. 12.475/ 22.12.2014, recommending eparchies
to endorse the conclusion of Collaboration Protocols between parishes and
schools, and improve cooperation between Church, Family and School,
through specific projects. On this occasion the Patriarchate provided a
template for the Partnership Agreement, and clarified the possibilities of
employing the parish budget to fund the activities envisaged under the
respective projects.
The present paper starts by outlining the challenges posed by to-
day’s society, which demonstrates the necessity for such partnerships. It
goes on to present a historical overview of the long-standing, significant
collaboration between Church and School on the Romanian land and
provides biblical and patristic grounds for Christian education. Then
it describes at length the activities proposed by these partnerships: in
school, church and society. It is obviously necessary to examine the risks,
therefore I describe the drawbacks and suggest solutions to solve the
137
David Pestroiu
difficulties that may arise. The final part – concluding the paper – is cen-
tered on the opportunities for a joint mission carried out by parish and
school together.
1. Contextualization: a time of deep spiritual crisis increases the
chances of Christian education
Romania’s transition from postcommunism to postmodernity has
entailed ample consequences at all levels of societal development. The
Euro-Atlantic integration has allowed it an unprecedented rapproche-
ment to the West which was, comparatively, more advanced materially
and hyper-advanced technologically, but rather impoverished spiritually.
Globalization has opened the way for secularism and syncretism. Believing
without belonging1 - Grace Davie’s famous phrase defining the religiosity
of the British at the turn of the millennium, has become a characteris-
tic feature of the changes brought about worldwide by postmodernity, at
the anthropological level. A new mindset – the secular one – increasingly
gains prevalence. Material comfort and technological advancement allow
man such extreme well-being that generates a new religion worshipping
the hyperinflated ego, a religion based on the autarchic self-sufficiency of
individual doctrines, which are always syncretic and adhere only formally
to traditional values – including religious convictions. The new hedon-
ism postulates the necessity of self-gratifying, consumist existence, with no
interest for human fate in eternity. Recent statistics show that in France, a
mere 7% of the population believes in the afterlife. In Romania, the per-
centage is alarming: 51%2. Even though it exceeds that of France by far, it
is still worrisome if we keep in mind that self-declared Christians exceed
95% of the population.
While postcommunist society experienced a religious reawakening,
redescovering the values prohibited by the totalitarian regime, today’s post-
modern environment instills a revival of atheism, with the difference that
slogans proclaimed by persons serving the communist regime in the past,
1
Grace Davie, Religion in Britain Since 1945: Believing Without Belonging, Black-
well, Oxford, Institute of Contemporary British History, 1995.
2
According to a survey conducted by the Romanian Institute for Evaluation and
Strategy (I.R.E.S.), in August 2013. See http://www.realitatea.net/sondaj_1247939.
html, accessed 04.05.2015.
138
have been replaced by hard lobbying for militant atheism with nihilistic
undertones. Under the guise of the so-called secular humanism, various
groups and individuals, lavishly funded by certain entities deploying the
age-old tactic of spreading dissent, have started in Romania a campaign
against the predominant Christian Orthodox tradition, with the support
of a large proportion of the mass-media serving such interests or paid to do
so. The target of these attacks is the Romanian Orthodox Church, whose
multiple missionary-pastoral, social-charitable and cultural-educational
activities, have stirred envy and even hostility from those aiming to disu-
nite the Romanians3. As a significant part of the population continues to
trust the Church, despite the aggressive attacks against it, adverse strat-
egy has changed: recently, all eforts aim to eliminate the ecclesial presence
from the public realm.
The recent decision of the Romanian Constitutional Court, requir-
ing that school students should enrol for the Religion class, with their
parents’ signatures, was unjust and humiliating, but it also put to the test,
on the one hand, religious institutions’ capacity to defend and consolidate
a very important segment of their presence in the social sphere (the field
of education), and on the other hand „gauged” again people’s willingness
to acknowledge religious institutions as promoters of religious education
within the public realm. The result of this survey (enrolments for the Re-
ligion class exceeded 93%, even excluding the special cases such as school
dropout, parents absent from the country or institutional hindrances that
were occasionally reported) is both reassuring and sobering. The mes-
sages conveyed during the aggressive campaign against teaching Religion
in school, suggest that it is highly likely that these attacks will become
increasingly diverse and extensive. Therefore a commensurate strategy is
needed to counter these attacks.
Collaboration between Church and School can provide strong sup-
port to the Religion class; the various forms of joint action are consoli-
dated by means of partnership agreements between territorial church units
(parishes) and education units (primary and secondary schools, kindergar-
tens, etc.).
See the aggressive campaigns denigrating Romanian Orthodoxy, hosted by most

3
commercial TV stations.
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David Pestroiu
Parish-school partnership is not a novelty. It is actually the local ex-

pression of Church’s status as partner of the state, in safeguarding social
harmony. The state cannot ignore the crucial role played by the Romanian
Orthodox Church in the cultural progress that has shaped modern Ro-
mania. Many generations of principled, upright Romanians owed their
formation to the church, as they were educated by the clergy, using liturgi-
cal books and parish or monastery documents as textbooks and sources of
information. Actually, the Romanian term dascăl, derived from the Greek
word meaning teacher, is polysemous as it designates both the teacher and
the church cantor. It is common knowledge that in the past, these two
functions used to be conflated. In very numerous Romanian localities (the
first one to be mentioned in a document, in 1583, is the Romanian school
in Șchei – a neighbourhood of Brașov city) and especially in the country-
side, the earliest schools were established next to the churches, in the yard
belonging to the church or the adjacent yard – usually, that of the parish
priest’s house. This attests to the close, age-old bond between Church and
School on Romanian land.
The involvement of the Orthodox Church in the development of Ro-
manian education continued in modern Romania. The most prestigious
Romanian schools were sustained or funded by the Church, through spe-
cific organizations (bodies of ephors), foundations and associations. For
example, the Society of Orthodox Women of Romania stood out in the
inter-war period through the quality of education it provided in all-girls
schools – prestigious colleges that endowed their alumni not only with
high academic qualities but also perfect rectitude.
After the decades of atheist totalitarianism, when the Church was
forced to retire behind the walls of worship places – themselves often de-
stroyed mercilessly, there came the time to resume the normal collabora-
tion between parishes and schools, through educational partnerships in-
tended to improve the quality of education.
The necessity of such collaboration is demonstrated by the fact that
both parties – Church and School – focus on the human person and de-
velopment. Through education, conscience is strengthened, morality is
edified, characters are formed. Through faith, believers pursue the highest
goal of life, that is salvation of souls. Children and youngsters are thus
140
prepared to become valuable sons of their country and true Christians of

the Church.
Theological grounds for the collaboration between Church and
School are manifold and rooted in the divine revelation. Whereas School
has a discipline dedicated to education in itself, called pedagogy and illus-
trated by famous personalities such as Jan Amos Comenius, John Locke,
Johann Frederich Herbart, Alfred Binet, Simion Mehedinți and others,
the Church teachings are modelled on Jesus Christ Himself – the perfect
Teacher. The Holy Scripture grants a central place to education. Actually,
the very purpose of revealed texts is to make known God and His com-
mandments, in view of salvation. The Old Testament emphasized the cru-
cial role of the family in education, but also the fact that the clergy ensured
and watched over the keeping and passing down the Law from generation
to generation. Prophets contributed significantly to safeguarding and con-
veying the Revelation, and rabbinic schools were established, especially in
the period around the incarnation of the Messiah. We mention the school
run by Gamaliel, whose mention in the Scripture (Acts of the Apostles 5,34;
22,3) confers it great prestige.
The New Testament, centered on Christ, views Him as a model, based
on his threefold activity: as High Priest (his priestly office); Great Prophet
(his teaching office); Great Lord (his royal office). As followers of Christ,
the priest and the teacher of Religion develop certain qualities in order to
attain the ideals entailed by the Saviour’s threefold office: the priest follows
all three offices, while the teacher of Religion follows only the teaching of-
fice, and is sent to teach in school with the hierarch’s blessing. For the other
offices, the teacher of Religion must turn to the priest and the bishop,
who are spiritual fathers to both teachers and students. As evidence for the
necessity of conveying the religious message to children, we mention the
Savior’s words: „Let the little children to come unto me, and forbid them not:
for of such is the kingdom of God” (Mark 10, 14).
The Holy Tradition, in its turn, richly attests to the Christian training
and education. The catechetic schools, run by the Church in eparchies,
parishes, monasteries, have constantly kept in touch with Church hierar-
chy and carried out their activity with its blessing.
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David Pestroiu
2. Activities proposed under partnerships

A. Activities carried out in the Church
It is crucially important that the Religion class should not merely con-
vey information, in a purely scholastic manner; instead, it should transform
consciences, and shape Christian characters from young ages. Therefore,
Religion teaching presupposes – alongside compliance with the didactic
rules imposed by the legislation and norms of public education system –
also compliance with the specifically religious requirements, in order to
maintain the teaching authorization (the high blessing for teaching). To be
credible, a Religion teacher must be a believer, a spiritual person, close to
the Church and, very importantly, aware of the realities and state of affairs
in the respective parish. The young ones attending the divine liturgical ser-
vice, would find it odd if the teacher who talks to them about God and the
Church, never attends the holy place of worship. A positive consequence
of the parish-school partnership is precisely this much-needed strengthen-
ing of the bonds between the teacher of Religion and the priest/priests
serving in the parish church closest to the school. Thus it is incumbent
not only upon teachers, but also upon the clergy members to be open
to collaboration, by including Religion teachers in the executive bodies
of the parishes, especially in the youth organizations. Also, the eparchial
centre must be announced about all cases when Religion teachers neglect
or ignore parish life. The bond between priest and the teacher of Religion
must be strong, active and permanent. Both have the advantage of being
well acquainted with the subjects of education – that is, students.
The place of worship must be perceived as a true laboratory for
the Religion class. Cultivating respect and love for the Church and its
servants is a major desideratum of religious education. The presence of
children in the Church must instil in them the desire to attend the holy
services constantly. This is why they need to be explained in vivo about
the significance and symbolism of the divine services. In the church,
teachers may hold lessons with a liturgical content, a well as classes em-
ploying the church painting as study material. Children must be invited
– not forced – to complete their knowledge by attending the religious
rituals, both the current ones and others that are celebrated especially for
such practical, applied lessons.
142
A very important moment is that when children are brought to the

church in order to receive the Holy Mysteries of Confession and Eucha-
rist. On such occasions, the Church must be perceived by children as the
gateway to heaven, and communion with the Body and Blood of the Lord
– as a foretaste of the Kingdom of God. Therefore, this moment must be
perfectly organized, taking the following factors into account:
• Children’s visit to the Church must be prepared in advance and
very thoroughly. Is must be an extracurricular activity, apart from
school classes. The teacher of Religion has to notify parents (asking
for their consent and signatures), ensuring that attendance is vo-
luntary, and also has to prepare the children (who will refrain
from eating and bring with them a snack to eat after communion,
especially when they go to their classes afterwards).
• Priests must spend time with every child in a personal dialogue,
during the Mystery of Confession. Group confession, a practice
wrongly used at times, is forbidden.
• The event should not be scheduled on days or at times when the
Church is also busy with other worshippers (on Sundays or holi-
days, the final days of the Great and Holy Week, or during other
religious services).
• Before reading the preparatory prayers for Confession, the priest
must have a brief catechetic discussion with the children, to con-
solidate their knowledge gained in the Religion class, regarding
the significance of the Holy Mysteries.
• For children’s communion, the parish should provide candles,
free of charge.
• Once the children have received the Holy Eucharist and the anti-
doron (holy bread), the priest may offer them small gifts (a little
icon or cross, sweets, a toy, some fruit, etc.).
It is important, in order to improve children’s religious education,
that they should attend the catecheses carried out in church. Catecheses
cannot supplant the Religion class, but they provide the opportunity to
complete and diversify religious training, stressing the mystical experience
of life in Christ. He is the Core of Christian life, therefore the catechetic
program dedicated to children by the Romanian Patriarchate bears the
title Christ Shared to the Children. Young and adult persons may attend the
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David Pestroiu
program The Path to Salvation, while philokalic spirituality is cultivated

through the Catecheses for Life.
Older children and teenagers should be invited, together with the
teachers of Religion, to join the Departments for Youth within the Parish
Councils, and take part in the projects launched in parishes, under the
eight programs for the youth conducted in the Archdiocese of Bucharest:
1. The Young in the Areopagus – organizing symposia, cultural and
music events, meetings with personalities of religious or artistic life, etc.
Under the same heading we include other activities of the young: creating
and managing the parish website and the parish journal, attending the par-
ish library;
2. Contests: the Joy of Faith – organizing thematic contests or partici-
pating in contests run by the Patriarchate, the Archdiocese, deaneries. The
same category includes celebrations and events dedicated to anniversaries
or name days, sport contests, etc.;
3. Let us adopt a grandparent! – charitable activities to aid the elderly
living in shelters or on their own, the ailing elderly, etc.;
4. Children’s solidarity against suffering – charitable activities dedicated
to ailing children or young persons, in hospitals, orphanages, shelters, resi-
dential institutions, etc.;
5. Camps: up the mountain, to the Cross! – Christian camps, during
school holidays;
6. Pilgrimage – a path to knowledge and strong faith;
7. Life in Christ: the path to true happiness – promoting a Christian,
healthy and balanced lifestyle, following the spiritual path and avoiding
the pitfalls of addictions, concupiscence and other temptations;
8. Nature – God’s gift to humankind: promoting eco-theology, as a re-
sponsible manner to relate to the fellow people, other creatures, and God.
Children may volunteer for administrative activities: they may take
part, to the best of their abilities, in everyday work such as gardening,
planting flowers, trees and bushes, whitewashing, celebrations of the pa-
tron saint of their church, preparing and distributing packages (food or
other necessary items) to the needy people, etc. A joyful occasion is the
bishop’s visit to the parish, which youth and children should be invited to
attend, wearing a festive attire (national costumes if possible), thus culti-
vating their respect, love and filial feelings for the local hierarch.
144
B. Activities carried out in school

By definition, school is an educational space dedicated to secular in-
struction, therefore the ecclesial presence in schools must be sober and re-
sponsible, fully abiding by the legal dispositions and the orders of compe-
tent autorities (the Ministry of National Education, School Inspectorate,
City Hall, etc.). Partnership Protocols concluded between parishes and
schools do not allow for improper behavior. A priest’s authority over his
spiritual children, be they school headmasters or teachers, should not lead
to intrusion into the decisions of the education institution or the educa-
tion process. Collaboration should be maintained at all times within the
terms stipulated by the respective partnership agreements.
The priests’ visits to school must bring peace and joy. This is why we
deem that discretion should be its characteristic trait. The priest should
also establish and maintain cooperation with all teachers in his parish,
learn about their problems and aspirations, and be prepared to act for the
common good. It is not enough to simply keep in touch with the head-
master and Religion teachers; there should be a bond with all teachers and
class masters, and the parish should provide support where needed: aiding
underprivileged students with food, clothes, writing materials and text-
books, school uniforms, etc., preventing school dropout, discussing with
the students and especially their parents, etc.
Due attention should be given to religious services celebrated in
school. Two distinct situations can arise here:
1. Schools whose students are predominantly (or even 100%) Ortho-
dox. In this case, religious services can be performed without restrictions;
2. Schools with a wide confessional range (whose students profess
various religions or are even atheists). Here, religious services will be at-
tended only by the Orthodox present voluntarily, without prejudice to the
beliefs of the non-Orthodox.
Regarding school year’s opening and ending festivities, the religious
service must be organized carefully, keeping in mind that the purpose of
these gatherings is non-religious and it may be difficult to catch the atten-
tion of parents and children. Time is short, and claimed by many tasks and
organizational issues. This is why a brief service is recommended, trying to
engage the entire audience, at least for a common recitation of Our Father.
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David Pestroiu
Instead of ample liturgical celebrations, a brief address is preferable, when

the priests conveys his wishes and exhotations, in a few minutes. For a
complete liturgical ritual, it is advisable to organize – in agreement with the
school management – a sanctification service which can be scheduled for
the first week of school, and attended by the Orthdox teachers and students.
The same service can be officiated on various occasions: blessing classrooms
or laboratories, inaugurating repair or modernization works, etc.
With the suppport of Religion teachers and school headmasters, par-
ishes should take active part in providing facilities (ideally, one room in
every school), dedicated to Religion classes. These rooms may be Religion
rooms or even small chapels, furnished with didactic materials: maps, pic-
tures, icons, books, brochures, posters, audio-video materials, etc. These
spaces should be consecrated by the bishop or his delegate. They already
exist in many schools, some of them are even adorned with mural paint-
ings. Bucharest’s Sector 2 City Hall has equipped with computers every
Religion room in the schools on its territory. These rooms should also
contain a section of the parish library, dedicated to children and youth, to
lend textbooks and auxiliary materials for the Religion class to underprivi-
leged students (when they are not provided by the state for free). For the
preparatory class (grade 0) and the first grade, in keeping with the custom
of providing new textbooks, the Standing Eparchial Council has decided
that, until they are offered for free by the Ministry of Education, Religion
worksheets and textbooks will continue to be purchased by the parishes.
The Religion teacher can organize many extracurricular activities:
trips, visits and pilgrimages to churches, monasteries and other spiritual,
cultural-historical and national landmarks, school workshops („The Little
Missionaries”), as well as contests on religious topics. As school’s partner,
the parish may fund the projects (either partially or fully), depending on
its available resources. The above-mentioned decision of the Holy Synod
(no. 12475/2014), established within every parish’s budget, the Parish
Fund supporting the Religion class, included in the budget chapter entitled
Donations and subventions and collecting the donations of the parishioners
and sponsors, rents, leases, etc..
The priest must defend the national conscience and perpetuate the
Romanian traditions and cultural legacy. It is his duty to take part, along-
side the school management, in organizing festivities dedicated to major
146
holidays: the National Day, Heroes’ Day, the Union of Romanian Princi-
palities, the Romanian Culture Day, etc. When the school bears the name
of a personality, then the priest must attend school’s day (commemorating
the respective person) and celebrate a memorial service.
In parish-school partnerships, it is important that priests should be
perceived as factors ensuring progress and balance, as cultural-spiritual
personalities, highly honored within the local community. This is why
priests should be always invited to cultural events held in school (sympo-
sia, round tables, debates). They can and should provide spiritual counsel-
ling, complementary to the guidance offered by classmasters and school
psychologists, whenever it is needed.
C. Other activities
Partnerships between schools and parishes offer the chance to provide
society with a vigorous, transparent model of institutional cooperation,
aiming to improve the quality of the educational process. The joint activi-
ties allow both partners to assert themselves in the society, and contribute
to solving many of the multiple crises challenging the modern man. We
note, however, that School and Church are not the only entities envisaging
ample social and educational work, with a view to improving the Roma-
nian society. There are also other individuals or legal persons that wish to
join in this process.
Thus parish-school partnership does not rule out involving other as-
sociations and foundations (NGOs) in shared activities, but on the con-
trary this is an important step toward identifying a new, multicultural and
crossdisciplinary strategy, envisaging the educational improvement of Ro-
manian society.
Parents’ associations – especially the Parents for the Religion Class As-
sociation, whose contribution to the preservation and prestige of religious
education in public schools is widely acknowledged – are a factor that en-
sures a balanced position and also an important partner in the institutional
dialogue on educational matters. Then, cooperation with students’ and
youth organizations, especially the Orthodox ones, should be strength-
ened. We mention in this sense the recent revival of the League of Young
Orthodox Christians, by setting up branches in all the sectors of Bucharest
as well as the main towns in the eparchy.
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David Pestroiu
3. Hindrances of parish-school collaboration

We mention that there is also criticism against this type of partner-
ship, claiming that it breaches the principle of the separation of powers
(the so-called checks and balances system) within the state. Although these
objections are scarce, they can still hinder, due to their vocality, the free
initiative by which the two partners are associated. Both the Constitution
and the Law of Education as well as the Law of Religious Affairs, sanction
the right of religious education to be conducted in partnership with the
state. A religion’s right to exist also presupposes its right to instruct, through
specialized persons, according to the doctrine of the respective religion.
The religious institutions (including the Romanian Orthodox Church) act
as private partners of the state, and are at the same time institutions of
public importance. This is why the state subsidizes them, including the
salaries of the staff, but also with a view to optimizing education, by shap-
ing the religious-moral character in accordance with the declared faith of
every citizen. This is also the reason for the apolitical, non-profit status of
denominations, as public institutions.
Another problem, this time an internal one, lies in the difficulty of
concluding a partnership, as long as the collaboration between the teacher
of Religion and priest is questioned by certain persons. There may be many
causes for this objection and they are being addressed by the Education
and Youth Activities Sector of Bucharest Archdiocese, in order to solve the
problem as soon as possible. We enumerate some of its aspects, as well as
the necessary remedies:
1. Certain teachers of Religion misunderstand the necessity to main-
tain the relationship with the eparchy having issued the authorization (the
High blessing) to teach. In many cases, this authorization has been seen
as a mere document required on hiring, without entailing any additional,
subsequent obligation to maintain a permanent relation with the Church.
2. There have been cases, very few in number but with intense media
coverage, when teachers of Religion – especially in the urban environment
– advocated changing the confessional status of religious education, in an
attempt to appear open-minded. Certain voices suggest a hybrid disci-
pline, containing elements of Comparative Religion study, tackled strictly
from the standpoint of the History of Religion, and taught „freely”, that is,
148
without the prior authorization from any denomination, both with regard
to the syllabus and the teaching staff. There is, however, the great risk that
by so doing, religion would become an object of external inquiry, without
any personal commitment or inner transformation.
3. There have also been situations when teachers of Religion had a
patronizing, indifferent or offending attitude towards the clergy. Collabo-
ration presupposes constant communication, active dialogue, prior prepa-
rations for the joint actions. It is absolutely necessary that the teacher of
Religion should attend religious services together with the children. Chil-
dren are part of the parish, not its guests. They must be educated in this
spirit. A parish is strong due to its young, not to the elderly majority.
4. Also, in some cases, members of the clergy still evince psycho-ped-
agogical, behavioral, pastoral-missionary, or even dogmatic, canonical and
liturgical deficiencies, or at times misconduct, in their interaction with
school. This undermines the authority of the teacher of Religion in the
eyes of the students. Priests teaching Religion need not only theological
information, but psycho-pedagogical information as well, plus much pa-
tience, tact, goodwill, sensitivity and the ability to catechize and instruct
students as well as other teachers. „Clergymen who deem themselves to
be the only ones able to provide this [religious] education, are under the
illusion that theological competence automatically confers them psycho-
pedagogical competence as well”4. „One may be an excellent confessor or a
devout believer, but at the same time unable to convey or teach others the
values one embodies”5 – Prof. Constantin Cucoș states.
Lack of cooperation between the teacher of Religion and the priest
poses the risk described by prof. Ana Danciu: „...in this case, the Religion
class is reduced to mere instruction, when we present students with infor-
mation they will promptly forget... The knowledge we provide during the
Religion class must bear fruit”6.
To all these drawbacks are added the attacks against the Religion class,
demanding that it should be removed from the common core of school
4
Constantin Cucoș, Educația religioasă – repere teoretice și metodice, Polirom, Iași,
1999, p. 16
5
C. Cucoș, Educația religioasă…, p. 19.
6
Prof. Ana Danciu, Metodica predării religiei în școlile primare, gimnazii și licee,
Anastasia, Bucharest, 1999, p. 253.
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David Pestroiu
curriculum. One contributing factor is the poor performance of those who

ought to have attained high moral standards. Very few detractors are Or-
thodox; most of them are atheists or members of other religions. They all
insist that there is no societal relevance (the only important one, in their
opinion, for religious education) to the study of Religion: children are
increasingly rebellious, violent, rude; there has been no decrease in the
level of drug addiction, juvenile delinquency, immoral conduct; porogra-
phy and sexual disorders have not diminished among the youth. The state
of facts, however, should be examined objectively: in parallel and actually
in contradiction with religious precepts, mass-media has encouraged and
promoted: exacerbated sexuality, pornography and violence (via TV, the
internet, magazines). Religious education is challenged by deeply rooted
postmodern attitudes: individualism (hyperinflated ego); material, earthly
cares (Mammon – the money idolized, with the social imbalances it en-
tails); instant gratification (hedonism – the terrestrial paradise), technolo-
gies (man turned machine). This places it in conflict with all the threats
posed by various sources (society, family, mass-media, the internet or even
coming from within the school education system: disciplines encouraging
occultism – the Harry Potter phenomenon, or feasts like Halloween, Val-
entine’s Day; disciplines where some teachers endorse atheism or the false
conflict between science and religion).
4. Conclusions: partnerships – opportunities for the joint mis-
sion carried out by parishes and schools
Joint activities carries out under the partnerships between parishes
and schools revitalize Romanian education, which finds itself in endless
transition, experimenting older or newer pedagogical models, as well as al-
legedly innovative solutions such as Waldorf, Montessori, Step by Step etc.
The results are actually quite poor, and education declines. The solution is
to rediscover the perennial traditional values, which provide outstanding
examples and models. One such instance is the Orthodox School „Sfinții
Trei Ierarhi” – a project of parish Sf Nicolae Ghika – a University chapel,
in collaboration with Tradiția Românească Foundation. Other parishes,
such as: Mavrogheni, Flămânda, Sfinții Trei Ierarhi – Fundeni, Sf. Andrei
– Parva, Pogorârea Sf. Duh – have established kindergartens, after-school
programs and daycare programs for children. They may set examples to
150
other parishes which could engage in similar activities, in partnership with

schools, local authorities and various sponsors. Even if developing such
projects may seem difficult, there are also extremely feasible options avail-
able to every parish: for instance, organizing free tutoring for children,
with teachers from the parish who volunteer to provide lessons.
Prof. Constantin Cucoș points out that „religious education is not a
monopoly (to be held either by laity or the clergy), but it is a matter of
cooperation of complementary competences”7. We hope that this synergy
will become generalized as a missionary reality for all educational and ec-
clesial structures in our Country and Church.
7
C. Cucoș, Educația religioasă…, p. 297
151
Ecumenical Education in Romania
Ecumenical Education in Romania – special reference

to Fr. Professor Ion Bria’s (1929-2002) contribution
Nicolae Moşoiu
1. Historical remarks
The Romanian Orthodox Church is of apostolic origin, born out of
the mission of Saint Andrew the Apostle, who preached the Word of the
Gospel also in the old Roman province of Scythia Minor, the territory
between the Danube and the western part of the Black Sea, today present
Dobrogea (south east of Romania)1. The Romanian Orthodox Church is
unique among the Orthodox Churches because it alone exists within a
Latin culture. Romanian is a Latin origin language, directly descended
from the language of the Roman soldiers and settlers who occupied Dacia
and intermarried with its inhabitants following its conquest by Emperor
Trajan in 106 AD. Whereas the Dacian linguistic heritage survives in some
place names and a few common terms, the spoken Romanian language has
a Latin structure and vocabulary.
Although Christianity in the area has been traced back to apostolic
times, the history of its development during the millennium following the
withdrawal of Roman administration in 271 is obscure. Certainly both
Latin and Byzantine missionaries had been active in the area2. Despite
migration by various tribes – Visigoths, Huns, Slavs and Hungarians- and
the invasion of Tartars in 1241/1242, the evolution of the settled popula-
tion in Dacia was not interrupted. There is also a list of martyrs from the
third and fourth centuries from eastern and central Dacia. Several epis-
copal centers are known from the early centuries, as well as the names of
1
http://www.patriarhia.ro/en/scurta_prezentare_en.html
2
http://crez.org/history.asp
152
bishops who participated in the ecumenical councils. The native Church

became famous through personalities like Saint John Cassian (365-435),
or the Scytian monks and theologians who proposed, in 519, the Chris-
tological formula „one of the Trinity suffered in the flesh”, or the great
historian Dionysius Exiguus who calculated, though with questionable
precision, Christ’s date of birth on which the calendar is now almost uni-
versally based3.
By the end of the ninth century, the process of ethnic formation, with a
specific language and religion, had been completed, and the territorial extent
of the Romanian land was defined. Language, religion, ethos and culture
were woven together in this process. By the time the Romanian principalities
of Moldavia and Walachia emerged as political entities in the 14th century,
Romanian ethnic identity was already closely identified with the Orthodox
Christian faith. Approval was given for the Liturgy to be celebrated in Ro-
manian at a local synod in 1568. The following centuries witnessed the de-
velopment of a distinct Romanian theological tradition in spite of the fact
that Walachia and Moldavia were vassals of the Ottoman Empire from the
16th to the 19th centuries. The two principalities were united under a single
ruler in 1859, and Romania gained full independence in 1878. Consequent-
ly, the Patriarchate of Constantinople, which had exercised jurisdiction over
the Romanians while they were within the Ottoman Empire, recognized the
autocephalous status of the Romanian Church in 1885. Transylvania, which
included large numbers of Orthodox Romanians, was integrated into the
Romanian kingdom after World War I (1918), and the Romanian Church
was raised to the rank of Patriarchate in 1925.
After the Allies decided at Yalta in 1945 to leave Romania within the
orbit of the Stalinist empire, the so called Soviet Security Zone, the domi-
nation of Soviet imperialism in Romania had grave consequences for the
Church, its mission and culture, requiring a new modus vivendi between
Church and State. As the documents and decisions from the Orthodox
conference in Moscow in 1948 indicate, the Romanian Church was forced
to be aligned with the front of “Slavic Christianity” led by the Moscow
Patriarchate, and, consequently, the Romanian Orthodox Church was not
allowed to become member of the World Council of Churches, found-
ed in the same year. Nevertheless Patriarch Justinian, of blessed memory,
3
Ion Bria, Romania. Orthodox Identity at a Crossroads of Europe, Geneva, 1995, p. 1,3.
153
Nicolae Moşoiu
strongly opposed the implementation of the atheistic dogma according to

which religion belongs to the private sphere. He was a patriotic and deeply
pastoral hierarch and a democrat leader who never stopped searching for
more room for the Church to move in society. He was well aware that the
birthplace of Communism was not within Eastern Orthodoxy, that it was
a Western ideology imported into Romania by force. As he understood
it, stability and autonomy were the keystones of survival for the Church.
Although almost 2000 Orthodox priests were in communist prisons and
many of them died there, Patriarch Justinian succeeded in maintaining
the institutional visibility of the Church. Almost all the churches were left
open, and there were many functioning monasteries, although the whole
church activity was kept under strict government supervision. There were
six seminaries and two theological institutes (in Sibiu and Bucharest).
High-quality theological journals were published (including three by the
Patriarchate itself and one by each of the five metropolises) and important
theological works as well.
Following the overthrow of the government of Nicolae Ceauşescu in
December 1989, the Romanian Orthodox Church seemed to have stabi-
lized its position and was experiencing a sustained growth in its activity.
Relations with the Romanian government became much more construc-
tive after the election of Emil Constantinescu as President in 1996, and
plans were being laid for the construction of an enormous Cathedral of the
Nation’s Salvation in Bucharest4.
2. Today’s realities
Romania has a population of about 20,000,000 inhabitants, out of
which 86,7 % declared themselves Christian Orthodox.
The Romanian Orthodox Church is organized as Patriarchate and
comprises:
• in the country: 6 Metropolitanates, made up of Archdioceses and
Dioceses, with a total of 13,527 parishes, served by 14,513 priests
and deacons, in 15,218 places of worship;
• for the Orthodox Romanians from abroad, there are 3 Metropo-
litanates (made up of 3 Archdioceses and 6 Dioceses) in Europe,
4
http://www.crez.org/history.asp
154
an Archdiocese on the American continent and a Diocese of Aus-

tralia and New Zealand.
The Romanian Orthodox Church has 637 monasteries and sketes
with more than 8,000 monks and nuns.
Concerning the theological education, in the Romanian Orthodox
Church there are:
• 33 Theological Seminaries at high school level and 5 Orthodox
High Schools, where approximately 5000 students are studying;
• 11 Faculties of Theology and 4 Departments of Theology, which
are part of the state university education system, having students
in several specializations.
Besides usual activities in the parishes, religious assistance is also pro-
vided in the army, police and prisons, by 143 priests; hospitals, social cent-
ers and educational units, by 364 priests.
The religious education is taught in all the state schools, including the
high school level, by more than 10,000 professors.
The Romanian Orthodox Church has several institutions with mis-
sionary purpose:
• The Biblical and Missionary Institute of the Romanian Orthodox
Church;
• Mass-media institutions both at the level of the Romanian Patri-
archate and at the level of the dioceses;
• At the initiative of His Beatitude Patriarch Daniel, on the 27 Oc-
tober 2007, the Romanian Patriarchate’s ”Basilica Media Cen-
tre” was established, being made up of: radio Trinitas; Trinitas
Tv; “Lumina” Newspaper, “Lumina de Duminică” (The Light
of Sunday) and “Vestitorul Ortodoxiei” (The Orthodox Herald)
publications; Basilica Press Agency and the Press and Communi-
cations Office of the Romanian Patriarchate. By all these means
of communication are broadcast or published all major local or
international ecumenical events, too.
The Romanian Orthodox Church is member of the World Council
of Churches (WCC) beginning with 1961 and of the Conference of Euro-
pean Churches (CEC), from 1964, being also involved in local ecumeni-
cal relations. Together with other Orthodox Churches, she participates in
international theological dialogues with the Roman Catholic Church, the
155
Nicolae Moşoiu
Protestant Churches, the Anglican Church, etc. The Romanian Orthodox

Church takes also part in the wider inter-religious dialogue. Beginning
with 1 January 2007, the Romanian Orthodox Church has, in Brussels,
an Office of Representation to the European Union and other European
political institutions5.
3. Considerations regarding the Ecumenical Theological Educa-
tion in Romania
As an introductory remark, it is important to refer to Dr. Nyambura
J.Njoroge, former programme executive for Ecumenical Theological Ed-
ucation at the World Council of Churches, who in her article entitled:
“An ecumenical commitment. Transforming Theological Education in
Mission“6 noted that in 1938, at the Tambaram ( Madras, South India)
Conference of the International Missionary Council (IMC), the partici-
pants confessed that, “The weakest element in the entire enterprise of Chris-
tian Missions is theological education”7. It took twenty more years for the
IMC to correct this major oversight in the missionary enterprise, and do
it so by launching the Theological Education Fund (TEF) in early 19588.
The World Council of Churches in its present form and its earlier
manifestations, has contributed in transforming theological education.
Three significant expressions of theological education activities are:
• Theological Education Fund (TEF) 1958-1977;
• Program of Theological Education ( PTE), 1978-1991;
• Ecumenical Theological Education (ETE), 1992- present.
In July 1977 the WCC Central Committee decided to make the TEF
an integral part of its Geneva programs by creating the Program of Theo-
5
Information taken from: http://www.patriarhia.ro/ro/scurta_prezentare_en.html
6
International Review of Mission ( IRM), 94 (373, April 2005), 248-263
7
International Missionary Council, The World Mission of the Church, Tambaram,
London, March 1939, p. 85.
8
The decision to launch the TEF took place in Accra, Ghana at the IMC assembly
held in December 1967. Several mission boards in the USA sponsored the fund, and the
TEF office was based in Bromley, Kent, England from 1958 to 1977. To the credit of the
leaders of the day, the fund was launched after a survey of ministry in Madagascar and
different regions of continental Africa from 1950 to 1956, which provided a glimpse of
what was happening in ministry and mission in the so-called “younger churches”; see Dr.
Nyambura J.Njoroge, op.cit., p.251
156
logical Education (PTE) to carry on and broaden the concerns of strength-

ening the renewal of theological education in all six continents. The TEF
in London was closed and the PTE staff took their place in Geneva in
1981. Underlying this decision was the conviction that “theological educa-
tion is vital for the life and mission of the church”. In order to make the
program widely known and to invite more partners to participate in the
“liberation of theological education from any bonds that hinder the fulfill-
ment of its original calling”, the PTE introduced, in January 1978, the
newsletter/journal Ministerial Formation. Through the TEF/PTE, the ecu-
menical movement has challenged churches and theological institutions to
take seriously the need for the whole people of God to be deeply grounded
in their Christian faith and to participate fully in ministry and mission.
David Bosch underlined that: “Theology, rightly understood, has no
reason to exist other than critically to accompany the missio Dei”9. That is
why “one of the critical needs of our time and every era is to encourage,
enable, equip and empower the people of God to participate meaningfully
in the life and mission of the Church. One of the tragic ironies is that the
very institutions, structures and resources that were created to facilitate
people’s participation have so often failed to do so or even become obsta-
cles…. We are called to mold and adapt our institutions and structures to
be channels and not obstacles for God’s Spirit”10.
It is not always easy to keep the balance between the general priest-
hood (1Pt.2:9) together with its specific responsibilities and the ordained
priesthood (1Pt.1,5) or “professional theologians”. We must reject clerical-
ism, in order to avoid anti-clericalism. In this respect the local church has
an indispensible role: “The teaching congregation defines the conscious
commitment to fashion a climate of learning which gives concrete expres-
sion to the doctrine of the priesthood of all believers. In this climate, every
member, regardless of educational standing, role or status, is deemed a
learner. Every member is therefore a candidate for empowerment and is
affirmed as a giver as well as a receiver”11.
9
David Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission,
Maryknoll, N.Y., Orbis Press, 1991, p.494
10
Samuel and John S.Pobee (eds.), Theology by the People: reflections on Doing Theol-
ogy in Community, Geneva, WCC Publications, 1986, p.91
11
M. Evans, Teaching Congregations: Theological Paradigm for Ministerial Forma-
tion, ITLD, 2003, p.19
157
Nicolae Moşoiu
The theological education must serve missio Dei Triunius and His will-
ingness “to unite all things in Christ (anakephalaiosasthai ta panta en to
Christo), things in heaven and things on earth” (Eph.1:10). Unfortunately,
the two subjects of great importance: mission and unity have not become
the underlying principles of the educational process itself. None of the
four models identified by Andrew Williams is explicitly missiological in
intent or focused on unity:
• the “life wisdom” or “habitus” model, seen especially in the mo-
nastic movement;
• the “scientific” model, where theology is perceived as a “science”,
i.e., a discipline of systematic enquiry and exposition;
• the “university” model (the most common today), where theo-
logy becomes the activity of theological faculties, with chairs in
different specialized branches.
• the “professional” model specifically concerned with the “inner
ecclesial” needs of the Christian community12.
We even have problems in finding the place of Missiology and Ecu-
menical Studies in the curricula. Should they be included in the practical,
historical or systematical theology? Missiology is still confused in some
places, with the so called “Sectology”, while Ecumenical Studies are not part
of the doctrine, which still has to be orientated towards or even against
other confessions.
We need ecumenical formation because mission and evangelism
should be promoted in unity today13. During a special consultation on
“ecumenism in the 21st century” a group reflected, on the definition, di-
mension and methods of ecumenical formation, realizing that there is no
agreed ecumenical description of what ecumenical formation is. However,
all agreed that ecumenical formation is about the renewal of a person. It is
a change of heart that makes us share in Christ’s desire for the Church to
be one. They also noted that not only persons but also structures should be
formed ecumenically14.
12
IRM 94 (373, April 2005), Editorial, p. 201.
13
See the document: “Mission and Evangelism in Unity Today,” in “You are the
Light of the World” Statements on Mission by the World Council of Churches 1980-2005,
WCC Publications, Geneva 2005.
14
Ecumenism in the 21st Century, Report of the Consultation convened by the World
Council of Churches, Geneva, 2005
158
Concerning the ecumenical theological education in Romania, at

a consultation with the theme: The future of Ecumenical Theological Educa-
tion in Eastern and Central Europe, held in Sâmbăta de Sus, (Brasov, Roma-
nia) in September 2008, professor Stefan Tobler from the Ecumenical Re-
search Institute in Sibiu, presented the provisional results of a survey about
the theological education and its ecumenical dimension in our country.
From his report we find out that all Orthodox Theological Faculties have
“Missiology and Ecumenism” among the compulsory subjects and it is
taught for at least one semester and at the most four semesters. This aspect
alone reveals too little of the actual volume comprised by the subject of
Ecumenism. In few of the cases it was possible to learn how much of the
curricula was really dedicated to the ecumenical matter. And if a course
bears the name “Ecumenism”, then it can possibly have the following con-
tents: “the course about Ecumenism meant that the professor handled a series of
wrong teachings promoted by other churches and explained why the Orthodox
Church cannot agree with them”, a student said. “We were taught how to
defend the real truth in the controversy with the other churches”, she added.
And this is not a singular case. There are often cases when during a whole
semester the professor teaches about “the fight against sectarian heresies”–
to which the neoprotestant Churches particularly belong. But of course,
there are also many positive examples; for instance we have heard that in
Craiova, during the Master’s studies, a thorough history of the Ecumenical
Movement is dealt with for two semesters.
In the case of the Roman-Catholic and Greek-Catholic faculties there
was encountered a different situation: ecumenism is partly compulsory
(Iasi and Bucharest in the 1st semester), partly optional (Cluj, Blaj), partly
absent (Alba Iulia, Oradea). At the historical Protestant Faculties, because
of the reduction of the studies from five to four years (due to the whole Bo-
logna-adjustment), the compulsory subject “Ecumenism” has been given
up at the Lutheran Faculty in Sibiu. The same situation has been registered
at the Reformed Faculty in Cluj-Napoca, where “Ecumenism” is an op-
tional course for the Master’s degree. In Sibiu, the idea of a Master’s degree
in Ecumenical Studies appeared, but it has not been put into practice yet.
Concerning the Neoprotestant Faculties, the Baptists in Oradea and Bu-
charest have no subject named “Ecumenism”. The Pentecostal Churches
in Bucharest deal with other confessions in two contexts: that of the sub-
159
Nicolae Moşoiu
ject entitled “comparative theology”, through dogmatic comparison of the

confessions, and that of the subject “Church History”.
It is worth mentioning that two universities have founded ecumeni-
cal research institutes with an interdenominational directory board: Cluj-
Napoca and Sibiu. Bilateral intensive partnerships with theological facul-
ties of other confessions from abroad have been developed thereby, which
involve the exchange of students and professors, conferences and so on.
Professor Stefan Tobler also highlighted that a common observation
regarding all confessions is related to literature. We can notice a lack of
elementary texts in Romanian which could offer good basic information
for theological studies concerning ecumenism and the knowledge of other
confessions – especially of the Protestant Churches. Books in foreign lan-
guages represent only half compensation15.
4. The ecumenical context in Sibiu
In Transylvania six historical Churches have coexisted for centuries and
other young Protestant Churches have joined this configuration since the
20th century. During the communist era, the government, for its own inter-
national good image, encouraged an ecumenical collaboration between theo-
logical education centers in Romania, so that inter-confessional conferences
took place on a regular basis. Unfortunately this good practice stopped after
1989 and that is why we need new impulses for ecumenical collaboration.
An important resource is the Ecumenical Research Institute in Sibiu.
In the presentation we have already referred to, professor Stefan Tobler
offered its portrait, starting by telling that prearrangements were made
in 2003, but the institute was officially founded in 2005 as an academic
research institute, equally supported by the Faculty of Orthodox Theol-
ogy and the Department of Evangelical (Lutheran) Theology, in collabora-
tion with partners from the German speaking area (Tübingen, Göttingen,
Bern). It has a bilingual activity (German-Romanian) and its particular
profile is to support the dialogue between Protestants and Orthodox.
Transylvania is a unique area: nowhere else have the Protestantism
and the Orthodoxy coexisted peacefully on the same geographical area for
15
http://www.oikoumene.org/fileadmin/files/wcc-main/documents/p5/ete/Sam-
bata_Papers_-_The_ecumenical_situation_in_Romania_and_the_Ecumenical_Resear-
ch_Institute_in_Sibiu.pdf
160
centuries. As the case arises, the dialogue is also opened to the Catholic
Church and/or to the neoprotestant churches.
The institute is run by two professors: an Orthodox and an Evangeli-
cal one, and its focal points of activity are:
• the translation of relevant ecumenical texts into Romanian (dia-
logue between the Evangelical Church in Germany and the Ro-
manian Orthodox Church, and other projects);
• the publication of ecumenical studies;
• building up a specialized library;
• courses;
• editing a bilingual website on Ecumenism for the whole country;
• undertaking particular research projects (among them an inter-
disciplinary project on “Poverty and Human Dignity in Roma-
nia”) 16.
Due to the third European Ecumenical Assembly held in Sibiu in
September 2007, the Ecumenical Studies received a new impetus. That
year Sibiu was the Cultural Capital of Europe. Sibiu was chosen because
it is a real “Europe in miniature”, a Romanian territory of peaceful living
of the Romanians, Transylvanian Saxons and Hungarians, all representing
the main Christian Churches of an Europe without confining borders,
an Europe with a desire of spiritual reunion rather than just a political or
economical one17.
After that important ecumenical event, we better realized how privi-
leged we had been to have (between 1995-2000) the eminent Romanian
theologian Ion Bria (1929-2002), staff member of WCC for more than
20 years, as associate professor of our Theological Faculty. Before he came
in Sibiu18, he had written a very valuable handbook entitled: Tratat de
Teologie Dogmatică şi Ecumenică19 (Treatise of Dogmatic and Ecumenical
Theology). Because this treatise has not yet been translated into English, it is
16
Ibidem.
17
http://www.eea3.org/documenti/fourth/DanielRo.pdf
18
In 2009 at our Faculty was organized an international conference dedicated to
the late Father Ion Bria (1929-2002) with the theme: The Relevance of Reverend Professor
Ion Bria’s work for contemporary society and for the life of the Church. New Directions in the
Research of Church Doctrine, Mission, and Unity; see the volume with the same title on
http://www.ecum.ro/infoecum/file/doc_ecum/lucrari_simpozion_Ion_Bria.pdf
19
Published in Sibiu, 1996, in Bucureşti, 1999 and the second time in Sibiu, 2009
161
Nicolae Moşoiu
worth to make some references to the second part which deals with the ecu-
menical themes.
Professor Ion Bria underlined that the Ecumenical Theology was
termed Symbolic Theology in the past, a name officially derived from the
symbols of faith confessed by different denominations. But that „compara-
tive representation” was far from being void of digressions and ambigui-
ties. For example, the denominations were sometimes presented and ana-
lyzed rather by way of contrast, one opposing the other or others, with
a greater emphasis on the opposing differences, Orthodoxy being placed
between Catholicism and Protestantism as an intermediary dogmatic en-
tity. Because of that reason, the ecumenical conversations brought up a
„reciprocal ecclesiological ignorance” (not only as a mutual incomplete
representation, but also as a lack of moral reciprocal commitment).
What is the status and meaning of Ecumenical Theology today when
more and more Theology Faculties have introduced Ecumenism as a theo-
logical subject? How can its function (as orientation, program and re-
forms) be determined within the internal relationship between Dogmatic,
Missiology and Ecumenism? What critical role has the Ecumenical Theol-
ogy got relative to the outcomes of theological, bilateral and ecumenical
dialogues in which the Orthodox Churches are involved?
Ecumenical theology hasn’t got its clearly defined borders as a theo-
logical field of study. Its academic field of study is still provisional. Here
are some principles of work:
a) The point of reference for Ecumenical Theology is Dogmatic The-
ology itself taught at the Faculty of Theology. This Christian Dogmatic
Theology has been preserved by the Orthodox Tradition but it isn’t there-
fore a denominational/confessional theology cut down to the pure word of
some “Confessions of Faith”. The Dogmatics studies Christian Theology
per se, for everybody. The Faculty of Theology in a public university is not
an institution of higher education in the field of ”Orthodoxy” and that is
why its graduates are theologians per se, not only specialists in Orthodox
Theology.
b) Ecumenical Theology will present the other denominations,
Churches or particular theological traditions wholly integral so that their
„confessionalism” should be understood not simplistically but in its en-
tire complexity (using various expressions: symbols of faith, catechisms,
162
cult, specialty literature, confessional texts). The aim is to penetrate

deeply into the specific tradition of that denomination in order to reveal
the so called vesitigia Ecclesiae, that is its specific doctrine and mission
within the entirety of the universal Church and to retain something of
its ethos, of its way of relating to a historical identity, particular and uni-
versal at the same time.
c) The current view of other Churches and Christian denominations
is nowadays influenced by the outcomes of the confessional dialogues,
which are either bilateral or ecumenical. That is why great importance
will be given to the documents and convergences achieved through this
dialogue, for example the document “Baptism, Eucharist, Ministry” issued
by the Ecumenical Council of the Churches (1982).
d) The Ecumenical Theology closely examines what is being done
within the global ecumenical movement as well as within the local ecu-
menism, aiming to motivate theologically the common Christian witness
and above all the mutual recognition of Baptism and the practice of Eu-
charistic communion.
e) The theological education and ecumenical formation of students
and future priests, are inextricable. This double expertise, theological and
ecumenical, is absolutely necessary today when priests are confronted with
all types of movements, groups and missions which, instead of uniting the
Christians breaks them apart.
Consequently, Father Bria affirms that the “Treatise of Ecumenical
Theology” has more objectives:
Descriptively: to present briefly the characteristics of the Church UNA
SANCTA as ecclesial reality (doctrinal, sacramental, institutional) tangible
in the Orthodox Church. The Orthodox Church is not monolithic, but it
avoided, in its historical evolution and organization, internal ruptures and
incoherences: heresies, schisms, sects, therefore preserving the universal
insight of the community from Pentecost in Jerusalem, although it spread
through the ecumenical area.
Methodologically: to make structural comparisons between Christian
denominations, having as a unifying point of reference the theological and
practical convergences (also called agreements or declarations of faith),
come out of the bilateral or ecumenical dialogue. In this view, traditions
may appear united and separate, dispersed and convergent at the same
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Nicolae Moşoiu
time. Some tensions could be reconverted and integrated into a reliable

and coherent communion.
Hermeneutically: to discern, in the layout of denominations what
represents legitimate confessional identity and what is an inflexible con-
fessionalism, the extent to which the principles and theological doctrines
displayed in confessional texts form “common rationales” which foster
mutual recognition, reconciliation and visible unity? What are the ecu-
menical drawbacks in the confessional approach which must be retrieved
or questioned?
Ecumenical: to observe how the Ecumenical movement evolves in
relation to the contemporary history of the Churches, religions, human
society in general, what the metanoia of the Churches consists of at the
end of the millennium? Spiritual reconciliation? Structural change? Or the
apology of the truth of Christianity? Which are the qualities of today’s
Christianity and its place in the struggle for global reconciliation, solving
ethnical conflicts which arose after the end of the cold war in Europe? The
History of the Churches, united or separate, is not simply a confessional
phenomenon but a society phenomenon, cultural, social and political.
Regarding the “comparative display” of confessions, which is the ob-
ject of Ecumenical Theology, two series of questions can be tackled:
• on the one hand: how are the history and doctrine of Christian
denominations in today’s ecumenical theology presented, either
in the specialized fields of study at the faculties and theological
institutes, or in the textbooks and published studies? What are
the criteria used to classify them and what type of vocabulary is
used to describe their doctrine and spirituality, either in relation
to Orthodoxy or in today’s ecumenical context? Where do the
Protestant Reform from the XVI century and the Ecumenical
movement from the modern era fall within the universal history
of the Churches?
• on the other hand: what new theological elements for the assess-
ment of the Christian denominations have been outlined by the
bilateral and ecumenical dialogues, by the attempts and negoti-
ations for unity, by the reality of local and regional structures?
Where do agreement texts or ecumenical convergences fall in the
studies of Symbolic Theology, in catechesis and in religious pu-
164
blications? What image does Catholicism demonstrate after the

raise of the anathema between Rome and Constantinople, after
the Council Vatican II? What profile does Protestantism have in
the light of the Ecumenical movement and the bilateral dialogu-
es with Orthodoxy? What new ecclesiological significance has this
“fellowship of churches” got, which is the Ecumenical Council of
Churches, where Orthodoxy is not only represented but also par-
ticipates? To what extent does the fact that the Roman-Catholic
Church is not part of this fellowship, limits the possibilities of the
Orthodox people to understand Catholicism from a wider per-
spective? What chances are there for a history of confessions to be
written from an ecumenical perspective?
Some Churches, including Orthodox ones have published the so called
“Ecumenical Guidelines”, a kind of explicit guidelines regarding Christians’
ecumenical behavior mainly in the field of hospitality and Eucharist com-
munion. These guidelines, though representing theological convictions,
do not formally address to the schools of theology and to those who teach
Symbolic Theology and Ecumenism under various forms.
On the pan-Orthodox level, official documents orientating systematic
and ecumenical theology haven’t been issued so far. The theme “Ortho-
doxy’s Interrelationship with other Christian Churches and with the Ecu-
menical Movement“ will be part of the agenda of the next Orthodox Syn-
od. Intending to facilitate the Synod’s study of this theme, the Orthodox
Centre in Chambesy organized a seminar on theological matters between
27 April and 20 May 1985. The documents from this seminar were sent
for pondering on to the third preparing panorthodox Conference, which
also tackled the topic of “Orthodoxy and the Ecumenical Movement”.
Roman-Catholics possesses the “Decree on Ecumenism”, which is a
document of dogmatic relevance. Therefore, following the Council of
Vatican II, Catholicism uses the grid of concentric circles to place the
non-Catholic denominations in relation to the center, which is the Ro-
man Church. There are sister churches, churches and ecclesiastic com-
munities which are situated around this center, closer or farther. That is
why the Council has put into circulation a theological concept of high
ecumenical value, namely the hierarchy of truths, stating hereby that not
all the doctrines of the Roman-Catholic Church have the same compul-
165
Nicolae Moşoiu
sory dogmatic authority, without any order, to rebuild the Christians’

visible unity.
After this important introduction, Father Ion Bria gives a useful sur-
vey of the confessional configuration of today’s Christianity, followed by
„The place of Orthodoxy in the Ecumenical community”. When we refer
to the Orthodox Church or to Orthodoxy, we talk about a number of local
churches which confess the same apostolic teaching, use the Byzantine rite,
are autonomous and autocephalous, having their own synods, without ca-
nonical dependence on another local Church.
Orthodoxy refuses to consider itself as one of the Christian denom-
inations and to identify its doctrine with a historical confessional text.
From Saint Ignatius of Antioch, it preserved the idea that the catholicity
of the Church is offered by the Orthodox character of the norm of faith.
The Church is „catholic” if it confesses the true Orthodox doctrine, in
conformity with the apostolic rule. The Orthodoxy implies the theological
sense of catholicity.
The next chapter is dedicated to the history of the ecumenical move-
ment, but it also contains important statements like: “the ecumenical
movement is comprehensive and indivisible”. There is only “one” ecumen-
ical movement open to all the Churches, and no Church can claim to be
the centre of this movement, which is larger than any particular Church
and which includes all the Churches. It is not a federation of non-Roman
Churches, but an inclusive communion; that is why the Roman-Cath-
olic Church is not excluded. The World Council of Churches must not
be identified with the ecumenical movement. Even if the World Council
should include all the churches, the ecumenical movement would always
be something inclusive. The World Council of Churches is a fruit, a tool of
the ecumenical movement, an attempt to express more visibly, more struc-
turally, the fellowship discovered by the churches in the ecumenical move-
ment. But the ecumenical movement extends beyond the World Council
of Churches. Of course, this doesn’t mean that belonging to the World
Council of Churches as a member is of no importance at all. On the con-
trary, being admitted to the Council is a decisive step for every Church,
as it means entering into a “conciliar community” or a “conciliar process”.
Concerning the Orthodox Church and the ecumenical movement, Fa-
ther Bria underlined that in the period 1948-1980, the Orthodox elaborat-
166
ed ecclesiological criteria and principles of positive collaboration with the

World Council of Churches. The main point is that the ecumenical issue is
not the unity of the Church per se, which is God’s gift and is preserved in
a historic and visible way in the Orthodox Church – Una Sancta, but the
historical divisions between the Christians. The schism does not lie within the
Church, but in the separation of the Christian confessions from the undivided
Church, which directly continues the apostolic and patristic Tradition.
The restoration of the visible unity of the Church is not a question of
ecclesial centralism, nor of uniformity or confessional plurality, but of in-
tegration and synthesis of common faith, of unity in diversity and in com-
munion. There is an organic relationship between the unity of faith and
the Eucharistic communion and the task of ecumenism is to rediscover the
„Eucharistic basis” of the visible unity.
Unfortunately, after Canberra, 1991, the relationships between the
Orthodox Churches and the WCC saw a critical phase. In the message of
the Primates of the Most Holy Orthodox Churches (1992) we can read:
„Moved by the spirit of reconciliation, the Orthodox Church has par-
ticipated actively for many decades in the effort towards the restoration of
Christian unity, which constitutes the express and inviolable command of
the Lord (John 17, 21). The participation of the Orthodox Church as a
whole in the World Council of Churches aims precisely at this. It is for this
reason that she does not approve of any tendency to undermine this initial
aim for the sake of other interests and expediencies. For the same reason
the Orthodox strongly disapprove of certain recent developments within
the ecumenical context, such as the ordination of women to the priest-
hood and the use of inclusive language in reference to God, which creates
serious obstacles to the restoration of unity”20.
The Primates of the Orthodox Churches refer to the same problem-
atic issue in their message of Patmos (Feb. 1995), noticing that “unfortu-
nately, the recent crisis and deviations in the Ecumenical Movement force on
the Orthodox Churches the duty to oppose these deviations and promote the
authentic tradition of the Church.” Some of these deviations are identified
20
“Message of the Primates of the Most Holy Orthodox Churches”, in the volu-
me: Orthodox Visions of Ecumenism. Statements, Messages and Reports on the Ecumenical
Movement:1902-1992. Editor Gennadios Limouris, Geneva: WCC Publications, 1992,
p. 197.
167
Nicolae Moşoiu
as: the ordination of Women, the so called inclusive language with refer-
ence to God, the acceptance of homosexuality and lesbianism as moral
sexual orientations21.
Meanwhile, two Churches withdrew from the Ecumenical Council:
the Patriarchy of Georgia (Tbilisi) in 1997 and the Patriarchy of Bulgaria
(Sofia) in 1998. Because of these tensions, it was decided at Harare to
establish a special commission to deal with the issues raised by the Ortho-
dox. The final report of the Special Commission on Orthodox Participa-
tion in the WCC was published 22 and it seems that some of the problems
have been solved.
Father Bria identifies also seven ecclesiological theses with ecumenical
implications: the concept of visible, historical unity; vestigia Ecclesiae (tan-
gible signs of apostolicity and catholicity preserved in a variety of forms
and structures); the „boundaries” of the Church (some orthodox theologi-
ans discuss about the charismatic boundaries); oikonomia as an ecumenical
typology; the reception of theological convergences which come out of the
ecumenical dialogs; uniatism; the use of the Byzantine rite.
According to Father Bria, the principles of the Orthodox Ecclesiol-
ogy are:
23
• the Church is one and only one, it is a historical entity (see Na-
irobi);
• the Church is an eschatological entity, the Orthodox always have
to remind about the eschatological perspective of the Church;
• the Church is a relational entity, it is where the Holy Spirit is and
where the Spirit binds together the past and present, a present
open to the future. The Orthodox are also involved in the ecume-
nical movement to remind all about the importance of the Tradi-
tion and its creative reception at the same time. The ecumenical
movement must perceive the mystery of the Church, from the
point of view of a permanent reception.
• the Church is a sacramental entity. This is another issue on whi-
ch the Orthodox contribution to the ecumenical movement wo-
21
See the negative developments in the Episcopalian Church (USA) of recent
times!
22
The Ecumenical Review, vol. 55, nr.1, January 2003, p. 4-38.
23
They are presented concisely here.
168
uld concentrate. It could be the most difficult aspect, because it

must have as a prerequisite the Eucharistic communion which
the Orthodox refuse to the non-Orthodox. Debating on this
issue involves the covering of a wide space, but what remains
crucial is that this Eucharistic communion must not cease to be
the goal (the Orthodox will say “the ultimate goal”) of the Ecu-
menical Movement. The importance of keeping this issue cen-
tral and alive lies in the fact that in it, the Ecumenical Council
preserves its non-secular nature, which otherwise would be lost.
BEM (the document on Baptism, Eucharist, Ministry) is a good
start and it reveals a great potential for future progress. With
this document, the Protestant Churches have truly moved on to
sacramental theology, specifically Eucharistic theology and this
is a significant step. The question that the Orthodox will have to
answer soon, if this sacramental concept continues to influence
the problematic of the Ecumenical Movement, is this: to what
extent does the recognition of Baptism require the recognition
of ecclesiology?
Having as a heritage the valuable work of Father Bria, at the Ortho-
dox Faculty in Sibiu we try to continue his teaching activity. It is worth
to mention also that a group of professors from Arad, Cluj-Napoca and
Sibiu were beneficiaries in 2006 of a „Leonardo da Vinci” European re-
search grant called „The Training of Trainers in Ecumenical and Missio-
logical studies”, and a volume with their articles and a number of recently
translated documents and statements on mission and ecumenism was pub-
lished24, for the benefit of those interested in these issues.
Conclusions
Instead of conclusions I would like to underline three aspects: the first
is proselytism, because we always complain about it and it can severely
affect our ecumenical relationships, the second is the inspired vision of Fa-
ther Dumitru Staniloae about „the others” and the third is the conversion
of the famous theologian Jaroslav Pelikan to Orthodoxy, from which we
24
Pr. lect. dr. Nicolae Moşoiu (autor coord.), Elemente de istorie, doctrină şi practică
misionară- o perspectivă ecumenică (Elements of History, Doctrine and Missionary Practi-
ce-an Ecumenical Perspective), Ed. Universităţii “Lucian Blaga” din Sibiu, 2006, 621 p.
169
Nicolae Moşoiu
can understand the importance to be heart and mind open to „the others”,
and to promote and stimulate a real dialog in love and hope.
Concerning the first aspect, I shall refer to the document entitled: „To-
wards Common Witness: A Call to Adopt Responsible Relationships in
Mission and to Renounce Proselytism”25 which presents, beyond doubt,
the unequivocal position of the World Council of Churches regarding
proselytism. It is absolutely necessary for all the member Churches to ob-
serve the regulations included in this document. We are once again aware
of the importance of the existence of an organisation which would include
all the Churches and Christian communities, because this is the only way
for them to make decisions together which they will afterwards dearly ob-
serve. At the beginning of this statement we read:
“The aims of this statement are: (1) to make Churches and Christians
aware of the bitter reality of proselytism today; (2) to call those involved in
proselytism to recognise its disastrous effects on church unity, on relation-
ships among Christians and the credibility of the gospel and, therefore, to
renounce it; and (3) to encourage the churches and mission agencies to
avoid all forms of competition in mission and to commit themselves anew
to witness in unity”26.
It is worth also to quote an affirmation which can be, at the same
time, a starting point and a major conclusion: “The primary responsibility
for mission, where there is a local church, is of that church in its own place”27.
Regarding the second aspect, even if Father Stăniloae can not agree with
the Russian Metropolitan Platon, who considered that all denominations
are equal compartments of the same unique Church, he says though, that
“these (denominations) have taken shape in a certain union with the full
Church and co-exist in a certain connection with it, but they do not par-
25
Document published in the volume: “You are the light of the world”. Statements
on Mission by the World Council of Churches 1980-2005, WCC Publications, Geneva
2005, pp.39-58; a Romanian version of it can be found in: Pr.lect.dr.Nicolae Moşoiu
(autor coord.), Elemente de istorie, doctrină şi practică misionară- o perspectivă ecumenică,
Ed. Universităţii “Lucian Blaga” din Sibiu, 2006, p.433-448 (the volume on http://www.
ecum.ro/infoecum/Ro/andere/elemente-de-istorie-doctrina), where the entire volume
(“You are the light of the world”. Statements on Mission by the World Council of Churches
1980-2005) is translated into Romanian
26
Ibidem, p. 44.
27
Ibidem, p. 46.
170
take in the light and absolute power of Christ, the sun. Thus, somehow
the Church comprises all the denominations which had separated from it,
because they could not fully separate from the inherent Tradition of the
Church. Otherwise the Church, in its full meaning of the word, is only the
Orthodox Church. Somehow the whole creation is objectively included in
the divine light of the same pre-incarnated Logos, actually the stage of the
Church before Christ, designed to become the Church of Christ. Objec-
tively and subjectively, the entire humanity in its various faiths compre-
hends to a certain extent the pre-incarnated Logos… Nowadays a certain
Church continues to exist except Christianity because there are still onto-
logical bonds between the human forces and God, the Logos,28” “Given
their connection in faith with Christ, the incarnated Logos, and given
their partly common faith in Christ with the Orthodox Church, the full
Church, the more this Church exists in other Christian formations” 29.
Although the other Christian denominations are named “non-full
churches”30, some being closer to perfection, others farther to it, the term
“church” is still used due to their faith which is partly common with
the full Church. Moreover, when asking whether the other denomina-
tions can offer the perspective of salvation, given their status of non-full
churches, Father Stăniloae answers: “Various Christian denominations
have many believers who did not reduce their Christian life to the official
doctrinal formulas of their denominations. The old Christian Tradition
was stronger than the innovations of doctrine brought by their founders
and officially supported by those formations and their theologians until
today. In the Roman-Catholic Church, for example, have been practised
until today the Sacraments with the faithful’ belief that by doing this
they intimately and directly unite with Christ and that Christ works
inside the Church, although the theological theory states that Christ has
got a substitute and the redemption brought by Christ is enacted simply
by the satisfaction given by Him to God on Golgotha, or it states that the
28
Pr.Prof.Dumitru Stăniloae, Teologia Dogmatica Ortodoxă (Orthodox Dogmatic
Theology), Bucureşti, 1978, vol.2, p.267,268 (my translation)
29
Cf. Pr.Prof.Dumitru Stăniloae, “Câteva trăsături caracteristice ale Ortodoxiei”(
Some Characteristic Traits of Orthodoxy), în Mitropolia Olteniei, nr. 7-8, Craiova, 1970
p. 730-742
30
Pr.Prof.Dumitru Stăniloae, Teologia Dogmatica Ortodoxă (Orthodox Dogmatic
Theology), Bucureşti, 1978, vol.2,.p.267
171
Nicolae Moşoiu
grace of the Sacraments is a created grace and not a work of uncreated di-
vine origin coming from Christ, and as an extension of it in the being of
the faithful”. Nevertheless, although: “the believers of various Christian
denominations found themselves without their will belonging to those
denominations which believe in a Christ who is not present there in all
His redeeming efficiency, their non-full participation in Christ, mostly
without their guilt, can have as a consequence their non-full participa-
tion in Him and in the afterlife, as Christ says: “In My Father’s house there
are many dwelling –places” (John 14, 2). The essential guilt belongs to the
heretics who did not go deeper into the meaning of their inherited faith,
but being driven by the sin of pride have contributed to the demonical
work of ripping Christianity apart31.
Here, Father Staniloae underlines the importance of sensus fidelium
(the believers’ role in preserving the apostolic tradition) and makes a clear
cut distinction between those who were born in families belonging to vari-
ous denominations, and the heretics and common believers who abdicated
from the true Church because of various interests or maybe out of igno-
rance; and it is considered that the Ecumenical Movement, in its attempt
to re-establish the unity of the Church, “must target Christ’s most intimate
and whole presence among believers in the Church. But the highest level of
Christ’s most intimate working presence inside it, is confessed by the Or-
thodox Church which preserved the life tradition of the early Church”32.
Regarding the third aspect, if we intend to approach the theme of ecu-
menism exclusively from a dogmatic perspective and we make reference to
the person and work of Professor Jaroslav Pelikan (1923-2006, the most
important scholar in the field of creeds and the developing of the Christian
doctrine, a Lutheran converted to Orthodoxy in 199833, at the age of 75
!)34, one can be tempted to affirm that the Orthodox must not be any more
in dialog with “the others” on doctrinal matters.
31
Ibidem, p.269, p.270
32
Ibidem, p.268
33
http://jaroslavpelikan.blogspot.com/
34
In Romanian there were translated some books written by Jaroslav Pelikan (Tra-
diţia creştină.O istorie a dezvoltării doctrinei, 5vol., Polirom, 2004-2008; Credo, Polirom,
2010, 500p.); see also in English the 4 vol. Creeds & Confessions of Faith in the Christian
Tradition, Jaroslav Pelikan and Valerie Hotchkiss, editors, New Haven, CT: Yale, 2003,
(3500p.!)
172
However, from another perspective, despite the difficulties encoun-

tered by the Orthodox in the ecumenical movement and in the World
Council of Churches, we must admit that there is no alternative for the dia-
log and the mutual understanding and respect between Christians, if we really
want to reach visible unity.
Jaroslav Pelikan declared: „I was the Lutheran with the greatest knowl-
edge of the Orthodox Church, and now I am the Orthodox with the greatest
knowledge of Luther”35; he edited a large part of Luther’ work in English.
Unlike most church historians, who focus on one period or one aspect, Dr.
Pelikan ranked as one of the only authorities in the entire field of Christian
history. His books and articles included subjects as diverse as the New Tes-
tament, the Reformation, Saint Augustine, Kierkegaard and medieval phi-
losophy, and he is credited with broadening Western church scholarship to
include the Eastern Orthodox tradition. In his life Dr. Pelikan wrote nearly
40 books and over a dozen reference works covering the entire history of
Christianity. Some of his most significant books are the five-volume “The
Christian Tradition: A History of the Development of Doctrine,” “The
Riddle of Roman Catholicism” and a multi-volume English edition of the
works of Martin Luther. Not only was he the author of scholarly books,
but he also wrote several best-sellers for general readers, including “Jesus
Through the Centuries,” “Mary Through the Centuries” and “The Idea of
the University: a Reexamination”. Dr. Pelikan received honorary degrees
from 42 universities all over the world. He delivered the prestigious Guif-
ford Lectures in Scotland and the Gilson Lectures in Toronto; President
Bill Clinton appointed him to the President’s Committee on the Arts and
Humanities, and at the age of 80, he was appointed scholarly director for
the “Institutions of Democracy Project” at the Annenberg Foundation. In
2004 the Library of Congress awarded him with the John W. Kluge Prize
for Lifetime Achievement, a crowning honor in his career. The Kluge prize
is awarded in areas that the Nobel Prize does not recognize, namely, the
humanities and social sciences. It was an honor he shared with the French
philosopher Paul Ricoeur. Dr. Pelikan donated his award ($500,000) to
Saint Vladimir’s Orthodox Theological Seminary (New York), of which he
was a trustee. At the ceremony, he quoted a leitmotif passage from Goethe
that had moved him all his life: “Was du ererbt von deinen Vaetern hast,
35
http://www.orthodox-church.info/eureka/asp/becomingorthodox.asp
173
Nicolae Moşoiu
Erwirb es um es zu besitzen”(“Take what you have inherited from your fa-

thers and work to make it your own”). The citation for the John W. Kluge
Prize declared, “He has illuminated many aspects of both political and re-
ligious life through the visual arts, music, literature, textual interpretations
and the role of the university.” Dr Pelikan was a member of the faculty of
Yale University since 1962. In 1972, Yale appointed Dr Pelikan as Sterling
Professor of History. Before joining the Yale faculty in 1962, Dr. Pelikan
taught at Valparaiso University in Indiana, Concordia Seminary and the
University of Chicago. His many positions included terms as dean of the
Yale Graduate School (1973-78), as president of the American Academy of
Arts and Sciences (1994-97), as board chairman of the American Academy
of Political and Social Science (2003-2004) and as founding chairman of
the Council of Scholars at the Library of Congress36.
Regarding the conversion to Orthodoxy, Professor Pelikan said: “I
have received hundreds of requests for interviews and decided not to re-
spond to any of them”37. Some former associates say that he simply does
not wish to hurt his former Lutheran coreligionists. But a ranking Ortho-
dox cleric gave a clue: “Pelikan said he joined us after he had read a work
on the Cappadocian Fathers for a fifth time in the original Greek”38. Mem-
bers of Pelikan’s family remember him saying that he had not as much
converted to Orthodoxy as “returned to it, peeling back the layers of my own
belief to reveal the Orthodoxy that was always there”. Delighted with this
turn of phrase, he used it (or close variants) several times among family
and friends, including during a visit to St. Vladimir’s for Divine Liturgy,
the last before his death 39.
Finally, it is very important to be aware of all the changes and chal-
lenges present in our world, the new global village; to be aware of the need
to renew the understandings of education theories; to reach an authentic
culture of dialog in teaching - as expressed in the New Testament, where
Christ engaged in dialog with different persons and the salvation started
36
http://jaroslavpelikan.blogspot.com/
37
http://www.orthodox-church.info/eureka/asp/becomingorthodox.asp
38
Ibidem.
39
George, Timothy (Summer 2006). “Delighted by doctrine”. Christian History &
Biography (Christianity Today International) (91): 43–45, http://en.wikipedia.org/wiki/
Jaroslav_Pelikan
174
from their own great problems; to be aware that it is wrong to separate

theology from spirituality, the witness in the world from martyria, from
martyrdom; to be aware of the holistic40 character of theological education
and ministerial formation “which is grounded in worship, and combines
and inter-relates spirituality, academic excellence, mission and evangelism,
justice and peace, pastoral sensitivity and competence and the formation
of character.
40
The term “mission” also carries a “holistic understanding: the proclamation and
sharing of the good news of the gospel by word (kerygma), deed (diakonia), prayer and
worship (leiturgia) and the everyday witness of the Christian life (martyria); teaching as
building up and strengthening people in their relationship with God and each other;
and healing as wholeness and reconciliation into koinonia - communion with God, com-
munion with people, and communion with creation as a whole” - fragment from the
document “Mission and Evangelism in Unity Today,” in: “You are the Light of the World”
Statements on Mission by the World Council of Churches 1980-2005, WCC Publications,
Geneva 2005, p.63
175
Man’s Education
Man’s Education
Theocentric and Anthropological Foundation of Education
in St. Basil the Great’s Vision
Ioan Mircea Ielciu
Man – “the viewer upwards” – is not his own cause, but he received “his
existence as a gift”1. This truth is the foundation for human self-knowledge,
and its awareness is the condition or assumption of the correct develop-
ment of his ethos, that is of his moral life. The Holy Scripture teaches us
that man exists as a creature “in the image and likeness” of God (Genesis
1:26). His creation “in the image” of God is the basis or foundation of his
perfection “in the likeness” of God. The perfection is not imposed to man
by God, but it is left to his own choice. God respects human freedom and
does not override his will.2 Desiring good, good will and striving for good
is – according to the Fathers – innate to man.3 Please note that the Good
does not have to be looked for as an idea, because it cannot be an idea, but
1
τό είναι δεδανισμένο; See: St. Maximus the Confessor, Tâlcuire la Tatăl nostru
(Interpretation to Our Father), in P.G., t. 90, col. 893C; Filocalia (Philokalia), 2nd volume,
Bucharest, 1993, p. 272.
2
Cf. Prof. PhD. Giorgios I. Mantzaridis, Morala Crestină (Christian Ethics), 1st
volume, Translated by Deacon PhD. candidate Cornel Constantin Coman, Bizantină
Publishing, Bucharest, 2006, p. 9.
3
Aristotel said that “all craft (τέχνη) and the whole method, and also the deed and the
choice (προαίρετιϛ) seem to aspire towards some good (άγαθού); for this, it was rightly said
that He is good (άγαθον), because all aspire towards Him” (Etica Nicomahică (Nicomachean
Ethics), I, 1, Introduction, translation, commentary and index by Stella Petecel, Iri
Publishing, Bucharest, 1998, 1094a 1-3). And St. Basil the Great notes: “Therefore
according to the flesh (φισικως) all people look for the good (τών καλών). And good (καλόν)
and loved is the Good (τό άγαθόν), and Good is God; and all tend towards good (άγαθόν);
so, all tend to God” (Cf. Regulile Mari (The Grand Rules), 211, in P.G, t. 31, col. 912 A).
176
Man’s Education
it must be sought as reality, because only as reality it can come in relation

with man and his life. Furthermore, the Good should not be sought outside
– or at least, only outside – the world. If it were just outside the world it
would be inaccessible and useless to man. The Good must be sought within
the world, but also within man, because if it were just inside world – not
within man – it could not be real good. Hence to be good it must be ac-
cessible to man and all people, so that their fellowship to him to not create
problems in their relations, but on the contrary become the source of their
gathering together, removing the causes that separates them.
According to Christian teaching, the Good is not an idea, but a person
and God Himself is the Good. God, Who alone is good (Matthew 19:17;
Mark 10:18), the primordial and real Good4. The one who has goodness in
himself as being, is not just outside the world, but also inside it. Moreover,
God – as Good – is not only inside the world, but inside every man. He
gives Himself to all, because we all are made “in the image and likeness” of
God, and the possibility of making Him ours becomes the cause of our
fulfillment, and the bond, the communion between us.
The Holy Scripture teaches us that God made everything “very good”
(Genesis 1:31). He did not do them perfect from the beginning, but He
created man to work and care towards them, to reach the ultimate goal
of His creation. On the other hand, the notion of “good” or the quality
of the creatures of being “good” is not confined only to their beauty, but
is judged according to the purpose of creation.5 Of course, the beauty of
the creatures reveals the beauty of the Creator. This is the beauty beyond
all being (τό ύπερούτον κάλλος), which transmits the beauty to all beings
according to their ability to receive it, uniting them together, moving and
keeping them together in Himself through the attraction exerted by His
own beauty.6
4
This problem is widely commented upon in: St. Gregory of Nyssa, Viata lui Moise
(Life of Moses), 1 in P.G., t . 44, col. 301 A.
5
St. Basil the Great, Homilies on Hexaemeron. 1, 2, in P.G., t. 29, col. 286 C.
6
St. Dionysius the Areopagite also emphasizes this aspect: “Because from this aspect
comes to all, those who are living, their existence, and all the harmonies and friendships
and communion betweeen all are for the building of beauty; and through beauty all joined
together. And beauty is the beginning of all or the cause of making everything. It moved all
and supported them all through its love and beauty. And it is the end of all and the loved
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Ioan Mircea Ielciu
The man – the crown of creation – is the first who portrays or embod-
ies inside the world, within the visible world, the divine beauty and can
enjoy the beauty of creation. The running of the creation is intertwined
with the running of man and it is determined by it. The fall of man is its
own fall (Romans 8:20-21). Environmental destruction that has a growing
momentum in our time, shows human carelessness and its inappropriate
behavior. But the transition from the beauty subjected to bodily senses (τό
αισθητον κάλλος) towards the one felt in mind (τό νοητόν) is no longer
felt by the fallen man. This transition involves cleansing the mind and lib-
erating the senses of the passionate ties with the tangible things.7
1. The Gift of Freedom – Fundamental Expression and Charac-
teristic of Human Dignity
Regarding man’s position, we can say that man is the world “large in
small – εν μικρώ μεγας”.8 He is in a relationship of kinship and solidarity
with the world, but occupies the highest position within creation, within
the world, and has a controlling power within it (Genesis 1:28). He is not
subjected to anyone, but he is a dialogue partner, even for God. Therefore,
his connection with God is based on the principle of freedom. Man can
ignore God, can remove himself from Him, can say “No” to his Crea-
tor. Therein lies the tragic aspect of his freedom. Freedom is absolutely
necessary for him to share in the divine life which is not imposed to him
a priori.9 The affirmation of the ruling power of man over the creation,
without signaling in parallel the responsibility towards God and his report-
ing to Him, easily gives rise to tragic misunderstandings and has negative
and final cause of all, because everything is done for beauty.” (See: Sf. Dionisie Areopagitul,
Despre numele dumnezeiesti (About the Divine Names), 4, F, in the volume St. Dionysius
the Areopagite, Complete Works, Translation, introduction and notes by Fr. Dumitru
Stăniloaie, Paidea Publishing, Bucharest, 1996, p. 148.; see also Saint Basil the Great,
Homilies on Hexaemeron, I, 2, in P.G., t. 29, col. 8C-9A).
7
“All the seen are asked to be seen according to the cross, that is after learning to stop the
affection for them, of those who are taken through the senses through them” (St. Maximus the
Confessor, Κεφάλαια περὶ θεολογίας καὶ õικονομίας, 1, 67, in P.G., t. 90, col. 1108B;
Philokalia, 2nd volume , Bucharest, 1993, p. 168).
8
Details in: St. Gregory the Theologian, Cuvântul 38 la Bobotează 11 (Word 38 on
Epiphany), in P.G., t. 36 , col. 324 A.
9
See: Archim Sophrony, His life is Mine, Oxford, 1977, p. 67.
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Man’s Education
consequences, such as those that led to the moral and ecological crisis of
nowadays. Therefore, the reaffirmation of Christian truth about man and
his relationship with the world and with God is an imperative today.
In freedom lies all human greatness; through it man can reach the
greatness of the “likeness” with God or the destruction. God in all His
wisdom gave man the ultimate freedom. Why did he do that? For only
freedom makes man responsible; ultimate freedom arises ultimate respon-
sibility. To find true freedom, not the false freedom, man comes to God, is
subjected to His will. Obedience to God is consenting freedom, and “the
enslavement” towards Him is the gateway to freedom. The enslavement
willingly to God, accomplished through obedience to His, frees man from
sin and death and makes him a partaker of incorruptibility and immortal-
ity. We must mention that man has no freedom “by nature” – as God has –
but by participation in the divine freedom. The condition of participation
in this freedom is the communion with God, which is achieved through
keeping the commandments.10
To be able to keep Christ, the believer must create within himself a
spiritual space according to Him. He must leave his egoistic mind, which
crumbles and distorts his nature, to love humility and to rediscover his
true self and his true ties with his neighbor. Man must strive and acquire
the virtue of humble thoughts. Example of humble listening and thinking
is our Savior Jesus Christ. St. Basil the Great states: “All those of the Lord
teach us humility: as Child, being downright in a cave, not in bed, but in a
manger; in the house of a carpenter and a poor mother, obeying the mother
and her fiance; being taught, hearing what He did not need to hear, but
asking, and, through questions, doing miracles with His wisdom; subjecting
Himself to John, the Lord receiving baptism from the servant; against any-
one of those who opposed Him He did not resist and He did not use the un-
speakable power He had; but allowing the power of the temporal dominion;
standing before the chief priests as guilty of charge, and brought to the judge
and enduring justice and even though being able to punish the blasphemer,
He endures blasphemies; spit by the slaves and fools sons, sent to death, and
10
“He Who created man from the beginning, let him loose and lord over himself,
ruled only by the law of the commandment, and rich in his delight of heaven... Freedom and
wealth were his only rules; and real poverty and slavery – its transgression.” (St. Gregory the
Theologian, Oratio XIV, 25, in P.G., t. 35, col. 892 A).
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Ioan Mircea Ielciu
moreover the most shameful death among men. Thus He went through all of
man, from birth to the end; and then, after so humble reflection, He shows
His glory, and, with Him, glorifying those who were with Him, short of the
glory”.11 Thus, the entire life of Christ is set before us as a “program” of
the “education by virtue”, “canon of good veneration (of God)” and “type”
of life and transition of faithful in the world. Without education, man
cannot achieve his existential being, that is the “likeness” to God, the
Creator, his Providence and Savior.
2. Saint Basil the Great – Theologian and Educator
The Holy Fathers of the Church are forerunners not only in the realm
of doctrine, showing us the genuine way of theologizing, but in the realm
of practical Christian life. Always, when we refer to them, we must first
perceive them as “models” worth following, especially as “models of our
becoming into being through education, culture and virtue”.
The fundamental problem of Christian pedagogy, and implicitly in St.
Basil’s vision, is man and his problems. St. Basil’s anthropology, although
contains many elements of classical Greek philosophy, has a theological
foundation and a totally new axiological perspective. It is based on the
biblical view, the Old Testamentary one from the Genesis, that man was
created by God – θέόπλαστος12 – “in the image and likeness of God”13. Man
was brought to existence from the beginning as incarnate spirit, or as an
unit composed of body and soul through a special creative act of God. In
order for these to happen, nature had to exist, but man is not the work of
nature, although he is connected to it. So the Book of Genesis tells us that
man is made up of two components: body and soul, and the body is from
general material, but the soul has a special relationship with God. “Man is
related to God”14 says St. Gregory of Nyssa, and St. Gregory the Theologian
11
Despre smerita cugetare (About Humble Reflection) 20, 6, in P.G., t. 31, col. 536
B-37A; See also Homily XX, in St. Basil the Great, Writings, First Part, Translation,
introduction, notes and indices by Fr. D. Fecioru, in col. Părinti si Scriitori Bisericesti
(Church Fathers and Writers – PSB), no. 17, Publishing House of the Bible and Mission
Institute of the Romanian Orthodox Church, Bucharest, 1986 , pp. 549-550.
12
St. Basil the Great, Guard Thyself, 6, in P.G., t . 30, col. 140.
13
Idem, Homilies on Hexaemeron, IX, 6, in P.G., t. 29, col. 204.
14
Oratio catehetica, 5, in P.G., t. 45, col. 21 CD.
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states that: “As earth I am linked to lower life; but being a also divine life, I
bear within me the desire o the next life.”15 Thus “man will ascend through this
special relationship of the soul with God in the next life, with the body and the
earth wherewith is connected”.16
The Creator has instilled “in the biological organism, the spiritual
support of the soul, to which is addressed his calling and, at the same time,
gives him the ability to respond. God breathing into man «spirit of life»
starts talking with man, or gives him the belief that God speaks to him
and he must answer. Along with the soul, it gives him the awareness that
God speaks to him and that he must answer. Through the breath of God
appears in man a you of God, which is «the image of God», for this you can
also tell I and he can also tell You to God. God gives Himself a dialogue
partner out of nothing, but He gives him in a biological organism. God’s
spiritual breath produces in man an ontological spiritual breath, the spir-
itual soul rooted in the biological organism, in conscious dialogue with
God and with others”.17
This means that the Triune God, overwhelmed with unspeakable and
infinite love, concluded a dialogical testament with the man He created,
calling him to communion with Him. In this context, Saint Basil says:
“Man should have stayed near the divine glory and thus he should have had
not a false splendor, but a true one. Because he would have increased through
the power of God, he would have shone through the divine wisdom and would
have feasted eternal life and its goods. But because he moved his desires away
from the divine glory and the hope in the gifts from above and because he
rushed himself to take what he could not, he lost also what might have been,
that is why salvation is very high and, at the same time, healing and returning
to the original state of humility; so, man should not imagine that he would
surround himself of any glory, but he needs to ask it from God. Because thus
the error will be corrected, the disease will be cured, and man will resort again
to the divine commandment he left.”18
15
Poemata dogmatica, VIII, in P.G., t. 37, col. 452.
16
Cf. Fr. Prof. PhD. Dumitru Stăniloae, Teologia Dogmatică Ortodoxă (Orthodox
Dogmatic Theology), 1st volume, Publishing House of the Bible and Mission Institute of
the Romanian Orthodox Church, Bucharest, 1996, p. 267.
17
Ibidem, p. 269.
18
Homily XX – On Humbleness, I, in P.G., t. 31, col. 525 A.
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Ioan Mircea Ielciu
The presence of the “image of God” in man makes this dialogue and
this relationship be feasible and viable. Commenting on the text “Lord
dwells in the flood (over the waters)”, Saint Basil states: “Flood is flooding the
earth that makes disappear everything at its disposal and cleans all the dirt
before. The grace of baptism is called flood so that the soul completely washed
and cleaned of the old man is ready to become the abode of God in the Spirit.
According to these are the words in Psalm 31. For he that said «I know my
transgressions and my sin I have not hidden» and that «for this will pray all
the blessed», added «floodwaters shall not come near him». For the sins will
not reach the one who received the baptism of forgiveness of sins through water
and the Spirit. Micah’s prophecy also refers to this: «He delighted in mercy; He
will subdue our iniquities; and He will cast all their sins into the depths of the
sea.» (Micah 7:18-19). «Is Lord forever King. When God dwells in the soul
that shines after cleaning, somehow He makes it His throne»”.19
Even if man is similar and linked together by the rest of creation due
to his creation from nothingness and his corporeality, he differs completely
from this, because within the similarity “in the image” of God man is el-
evated to a free and rational personal existence naturally turned to God
and having an existential strength to answer his call, that is likeness with
Him through holiness and continuous and loving communion with Him.
Man turns to the holiness and communion with God from his own na-
ture, while he is called to them by God Himself. “The creatures – says Saint
Basil – receive holiness as payment of progress and because they become pleasing
to God; they are free and can return towards one or another, that is the choice
of good and evil. But the Holy Spirit is the source of holiness”.20
The complete equivalence that exists between nature and man’s call,
constitutes one of the fundamental characteristics of the anthropology of
St. Basil.21 However, the human response to God’s call to deification is not
only an action of possibilities and human efforts. It is mainly and par excel-
lance the work of grace, that is of the deifying and sanctifying power of the
Holy Trinity, whose carrier, transmitter and giver is the Holy Spirit.
So, “the image of God” in us is the unspeakable mystery of our being,
lived as communion and linked to the Holy Trinity. In our image we see
19
Homily on Psalm XLVIII, 8, in P.G., t. 29, col. 449C-452.
20
Against Eunomius, 3, 2, and 5, in P.G., t. 29, col. 660 ABC and col. 665 BC.
21
Cf. Regulae fusius tratacte, Interogatio II, 1, in P.G., t. 31, col. 910 AB.
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Man’s Education
“the reproduction of the unspeakable Trinitarian mystery up to the depth where

the man becomes an enigma to himself ”.22 That is why Saint Gregory of
Nyssa states that “it is easier to know the sky than yourself ”.23
Saint Basil the Great exposes the eternal Christian values on which
education should be based. Contemporary educational research confirms
the validity of the truths highlighted by this great personality of the fourth
century, who emphasized the idea of “the plasticity” of the human nature.
Therefore the education and training of the child in discipline towards
God, should begin in infancy. Saint Basil observes with great relevance that
“The soul (of the child or of the young, n.n.) must be forthwith guided to the
practice of the good deeds, from the beginning, when he is still easy to form and
in early age and, being soft as wax, he receives easily the forms pressed upon
him, so that, when the power to reason and judge will come, to start from the
basics and from the examples of piety, which have been taught to him, that is
the intellect to show what is useful and the habit to easily guide towards the
good deeds.”24
The great Cappadocian compared the art of the educator with the
doctor’s, who prescribes the same medicine for every disease: “For as in
the medical arts for the healing of the body we endure surgery, cauterising and
drink bitter medicines, as well as for the healing of the soul, we must bear the
words of reproof and the bitter medicines of the penance”.25
The ideal of Christian education is perfection, that is giving up the
sins, formation of spiritual man, able to attain holiness. So the Christian
values and principles must be embodied, transposed in modus vivendi. Re-
ligion – as free and conscious relation with God – has an intellectual side,
containing dogma and kerygma of faith26, a sentimental emotional side –
22
Cf. P. Evdokimov, L’ Orthodoxie, Neuchâtel, 1959, p. 80.
23
De opficio hominis, in P.G., t. 44 , col. 257 C.
24
Saint Basil the Great, Regulile mari (Grand Rules), in Writings. Ascetics, 2nd Part,
Translation, introduction, indexes and notes by Prof. Iorgu D. Ivan, in col. Părinti si
Scriitori Bisericesti (Church Fathers and Writers – PSB), no. 18, Publishing House of the
Bible and Mission Institute of the Romanian Orthodox Church, Bucharest, 1989, p.
246.
25
Ibidem, p. 298.
26
The term δόγμα designates the fundamental and normative Orthodox faith
teachings of the Church and the term κήρνγμα, the complex activity of gospel preaching
and also the content of this activity.
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Ioan Mircea Ielciu
which consists in experiences of life and godliness –, and a practical dimen-

sion – which is manifested through worship, understanding the rituals and
the ceremonies. The Holy Fathers of the Church, and St. Basil implic-
itly, have always known – enlightened by the grace of the Holy Spirit, to
which they added their personal effort – to pour in the souls of the faithful
healthy principles and norms of Christian teaching.
The theological Corpus of St. Basil27 comes from his ascetic life experi-
ence and from the solid secular and theological instruction, constituting a
guiding light for the Church of his time, and a lighthouse of reference for
the theologians and theology of our time. It is his great merit that he went
further than Saint Athanasius and contributed, to a high degree, to the
clarification of the Trinitarian and Christological terminology.28
3. Purification of Mind and Heart of Passions – Sine Qua Non
Step in the Process of Education
In the East – specifically in the Eastern monastic literature – are
known writings specifically dedicated to methods of purification from
passions, through contrary virtues.29 Purification of passions can not be
achieved by reaching a neutral state of the soul, but by replacing the vir-
27
His work consists of writings with dogmatic, ascetic, pedagogical, liturgical
character along with a large number of speeches and epistles. Due to his practical
spirit, which he imprinted in his works he was called “a Roman among the Greeks”.
(Cf. Iohannes Quasten, Patrology, 3rd volume: The Golden Age of Greek Patristic
Literature. From the Council of Nicaea to the Council of Chalcedon, in Christian
Classics – Notre Dame, IN, p. 208). St. Gregory of Nazianzus states unequivocally
that the writings of Saint Basil the Great were appreciated in the superlative by his
contemporaries, both for content and for their form (Oratio 43, 66, in P.G., t. 37, col.
99B). He also does not hesitate to recognize the influence St. Basil’s writings had on
his own thinking, life and aspirations calling him “master of style” (Epistle 50, in P.G.,
t. 37, col. 106-107).
28
Iohannes Quasten, op. cit., 3rd volume, p. 228.
29
It is about The Ladder of Divine Ascent of St. John of the Ladder or of Sinai (P.G.,
t. 88, col. 631-1210); The method and exact rule of Callistus and Ignatius Xantopol
(Greek Philokalia, Ed. a II-a, 2nd volume, Atena 1693, pp. 348-410) and Cuvintele ascetice
(Ascetic Words), of St. Isaac the Syrian (Τὰ εὐρεθέντα άσκητικά, Spetzieri publishing,
Athens, 1895. See also Philokalia, 10th volume, Translation, introduction and notes by
Fr. Prof. PhD. Dumitru Stăniloae, Publishing House of the Bible and Mission Institute
of the Romanian Orthodox Church, Bucharest, 1991).
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Man’s Education
tues with contrary virtues.30 Why is it important for the man to get rid of
passions? Because the passions dehumanize and pervert the human nature.
Passions represent the lowest level to which man can fall as a rational be-
ing. Through them man is brought into a state of passivity, of bondage.
They erode the will, weakening it so much, that the passionate man is
no longer a man of will, but he is said to be a man “possessed”, “enslaved”,
“worn” by passions.31
Experts indicate that another facet of the passions is that they manifest
themselves through a boundless thirst, which seeks its calming and can not
find it. A renowned French philosopher and moralist specifies that “they
are the infinite thirst of man directed towards something that can not quench
it”.32 The possibility of passions’ birth within man is given by the exist-
ence of natural affects, “the passions reprehensible and contrary to nature that
hang on us, do not have their source in us, but in the movement of the natural
affects”.33 A great patristic authority on the issue of the spiritual life, in the
interpretation he gives to the two trees from heaven, identifies the causes
of the passions. Passion is the return of the infinite aspiration to another
target, other than the natural one, to the world that narrows and makes
man selfish, and not towards God, Who widens and makes him good.34
30
Cf. Fr. Prof. PhD. Dumitru Stăniloae, Teologia Morală Ortodoxă (Orthodox Moral
Theology), 3rd volume: Orthodox Spirituality, Publishing House of the Bible and Mission
Institute of the Romanian Orthodox Church, Bucharest, 1981, p. 91.
31
Ibidem, p. 55.
32
Cf. Maurice Blondel, L’action humaine et les conditions de son aboutissement, 2nd
volume, Paris: Alcan, 1937, p. 297.
33
Saint Maximus the Confessor, Quaestiones ad Thalasium, p. 55, in P.G., t. 90,
col. 541.
34
It is difficult to explain how it is possible to keep the man in the wrong orientation,
excessively inflating affects more than necessary. If we attempt an explanation stating that
the cause of man’s fall was pride, we did not give an answer to the first question about
evil, because pride is already wrong, it is a passion (Cf. Fr. Prof. PhD. Dumitru Stăniloae,
op.cit., 3rd volume, p. 66). Trying to break into this last mysterious land in which it was
conceived by the sinful moving of the human being and where it is permanently its
engine, St. Maximus indicates an influence of the satanic spirit, which caused confusion
in the mind of man. Under its influence, the man had a brief guidance of his intelligence,
forgetting his true cause and thus his target, diverting his desire from it, towards the
world. Thus, “not knowing God’s he deified the creation” (Questions ad Thalasium, in P.G.,
t. 90, col. 255).
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Ioan Mircea Ielciu
There are three causes that produce passions in man:

a) A loosened mind in its independent and self-sufficient work;
b) The work of perception of senses, which has become prevailing;
c) An exclusive and irrational running for pleasure and, concurrently,
a scared of pain running.
These three causes interfere, so that they are all involved in each other.
Passions represent a quantitative and hierarchical preponderance of the
senses over the spirit of man.35
In other words, the pleasures all together are not guilty for what
necessarily commits every member. But are guilty the pleasures filled
through unnecessary forces. Is guilty the deviation of the senses towards
pleasure.
Saint Basil stresses the importance of this purification process, without
which it is impossible to achieve our perfection, focusing on cleansing the
mind and heart. A close attention – in the words of the great Cappadocian
– must be paid to the purity of mind and to keeping it clean. “We humans
– says Saint Basil – are slightly indulgent with the sinful thoughts. Therefore,
the One Who created our hearts, knowing full well that most of sins are done by
instinct analogous to the intention, gave us as a priority the purity of the mind,
because the mind easily commits the sin, which is why it requires more attention
and supervision”.36
In the view of St. Basil sinning with the mind represents nearness to
its fulfillment in act: “If many people know to avoid sinning with the body,
they sin by thinking; the sin completes at the speed of mind”.37 Then it must
35
Saint Anthony the Great does the following distinction between affects and
passions: “Not those done according to nature are sins, but those evil done by choosing
willfully. It is not a sin to eat, but to eat without thanksgiving, without decency and without
restraint. Because you are responsible to keep your body alive but without evil thoughts. It
is not a sin to look purely, but to look with envy, pride and lust. It is not a sin to listen
quietly, but to listen in anger. There is no sin to talk for thanksgiving and prayer, but it is
sin to speak evil. Is it a sin not to do alms, killings and kidnappings. And so each of our
members sins when from free choice works the bad instead of the good, against God’s will”.
(Cf. Philokalia, 11th volume, chap. 60, Translated from Greek, introduction and notes by
Fr. Prof. Dumitru Stăniloaie, Publishing House of the Bible and Mission Institute of the
Romanian Orthodox Church, Bucharest, 2006, p. 25).
36
Guard Thyself, 1, in P.G., t. 31, col. 197 A.
37
Ibidem.
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Man’s Education
be said that “the deeds done with the body need time and opportunity, effort
and accessories and external aid. But the movements of the mind are timeless,
effortless, through their shape they have all the time in the world”.38
Saint Basil’s remark contains within itself a deep and fine inner, spir-
itual dialectic. Thus, anyone can sin with his mind and externally seem
godly and moral. The image and morals appeared in exterior contrasts
with his inner self-delusion: “Surely someone, sometime among the impor-
tant and those who take pride in their decency, surrounded externally by the
effigy of wisdom and placed among those who praise him for his virtues, has-
tens his thinking to places of sin through the unseen deeds of the heart. He saw
through his imagination those studied, imagined some improper relationship
and, generally, in the hidden laboratory of his heart, painted clearly the pleas-
ure, committed the sin in his hidden inner, remaining unknown to all, until
when He comes, He Who discovers hidden things of darkness and reveals the
counsels of the hearts”. 39
Because we fall easily prey to sinful thoughts, God commanded the
initial cleansing of the mind: “Because this is the interface with which we
very easily commit the sin, therefore He demanded more concern (vigilance)
and diligence”. Just as prudent doctors provide sicker bodies preventive
prescriptions, so He who is the protector of all and true doctor of souls,
with greater precautions He ensured what He knew that is in us, a ten-
dency towards sin. «Beware lest any thought hidden in your heart become
sin». Because «that whosoever looked on a woman to lust after her has
committed adultery with her already in his heart» (Matthew 5:28). For
the deeds of the body are interrupted by many, but the one who sinned
in thought, has reunified the sin with the speed of his thoughts. Where
is our slippage instantaneous was given also the vigilance. That is, it is
proclaimed: «Should never make transgressions from the hidden word in
your heart» 40.
Saint Basil stresses the reality that the lure or bait of the sin is the
pleasure: “Pleasure is the biggest lure of the evil, because of which people fall
into sin, through it, every soul is drawn into a trap towards death”.41
38
Ibidem.
39
Ibidem, col. 197 B.
40
Ibidem, col. 197 C.
41
Regulae fusius tratacte, Interogatio XVII, 2, in P.G., t. 31, col. 963 B.
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Ioan Mircea Ielciu
4. The Percentage of Freedom in the Educational Process

The main characteristic of man is that man is created by God and
endowed with spiritual and moral freedom, ie self-determination, as it is
called by the laic ethics. Freedom is the indispensable basis for initiating
and developing education. Without it, pedagogy, that is human education,
can not be achieved.
Saint Basil the Great emphasizes the role of freedom in the process
of education, saying that man was created “on God’s image”. But in order
to achieve “the likeness” with the Creator, man must make the effort and
perseverance of self improvement: “After the face of nature we were given.
While after-likeness will be met through our will and our way of living,
through our efforts”.42
The man has the freedom to decide on perfection, using the power
of reason wherewith was endowed by God. According to Saint Basil of-
ten our behavior is hesitant, reluctant because “our legal nature tends to
tilt towards both sides and often is removed from good as in the yoke, so now
it falls for the passions of the soul, just like as through word stands for what
is best”.43
In one of his commentaries on the Psalms, Saint Basil emphasizes the
importance of the intention in these words: “None happy without a will.
Because not only every virtue, in particular, but their very beginning is charac-
terized by what is voluntary”. 44
5. Saint Basil the Great – “Pedagogue of the Youth”45
We have to say that St. Basil has given special attention to children
and young people in particular, composing speeches, letters and theo-
logical texts dedicated to this category, containing a system of princi-
ples and pedagogical advice. His ideas on education are valuable not
only because they reveal his Orthodox judgment, but because most of
42
De hominis, structura, Oratio I, in P.G., t. 30, col. 29-32.
43
Commentarius in Isaiam Prophetam, Chap. VII, in P.G., t. 30, col. 465 B.
44
Homilia in Psalmum XXXIII, 5, in P.G., t. 29, col. 361 B.
45
The phrase belongs to Saint Gregory of Nazianz, who calls Saint Basil –
παιδαγωγός τῆς Νεότητας (Basil the Great’s Obituary), 43, 81, in P.G., t. 36, col.
604 B.
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Man’s Education
these are fundamental pedagogical principles which have diachronic

authority.46
Saint Basil considered education absolutely necessary and very useful
for young people. Pedagogy must exalt the educated to a higher life, ac-
cording to the philosophical principles, which in turn would lead him to
the highest wisdom, ie to God, source of all wisdom. He considered wis-
dom as being “the science of divine and human things and their causes, and
wise is indeed only that perfected in Christ”.47
Referring to the delicate and difficult process of forming the charac-
ter, Saint Basil states: “The character of children is rebellious, but also malle-
able and delicate. It includes impulses toward evil, but also inborn tendencies
for good”.48 He believes that “the soul is easy to shape and delicate and, as the
wax, cools quickly and easily draws above it the necessary shapes”49. If you
neglect education from an early age, serious losses will appear later “and
people will become disobedient into virtue”.50
The education received in childhood plays a decisive role in the later
evolution of the child. Saint Basil says that the mother is meant to bring
up her children with the dogmas of piety more than with milk, and the
father must provide for them to be obedient and reverent. In an epistle
of his, with apologetic character, St. Basil refers to the perceptions about
God which he formed in childhood, influenced by his mother and grand-
mother, and then he held them and kept them inside him, and when grew
up, he has perfected them, without ever change his opinion.51
46
Archimandrite Teofan Mada, Omul si educatia în opera Sfântului Vasile cel Mare
(Man and Education in the Work of Saint Basil the Great), 2nd edition, Vremi Publishing,
Cluj-Napoca, 2013, p. 105.
47
Commentarius in Isaiam Prophetam, Chap. X, in P.G., t. 30, col. 523-554.
48
Regulae fusius tratacte, Interogatio II, 1, in P.G., t. 31, col. 909 C.
49
Ibidem, Interogatio XV, 4, in P.G., t. 31, col. 955 AB.
50
Homilia in Psalmum I, in P.G., t. 29, col. 212.
51
“… I was never lost in my faith, nor have I had different older thoughts that were
changed later. On the contrary, I kept inside me, amplified the notion of God, as I received it
from my dear departed mother and from my mother (sister, author’s note) Macrina. I did not
go from one view to another with the maturity of my thinking, but I perfected my principles,
which were taught by them. Just as the spirit knows it remained, actually, the same and
unchangeable in its perfection, I also believe that in me the same conception on God, which
has grown in and the one existent in me now, has not been outlined later by replacing the
initial one.” (Epistle CCXXIII, in P.G., t. 32, col. 825 ).
189
Ioan Mircea Ielciu
a) The Family – the Parental Home, the First “Pedagogical School”

Saint Basil the Great believes that child education must start at an
early age, in the family, in the house, which is the first pedagogical school.
He feels that the right age for starting the school is the seventh accepting
the theory that prevailed in that era, that seven years were a week. Accord-
ing to this theory, in three weeks completes the development of man.52
He said that man development is achieved during three stages: “The
first period is the preschool, the second, childhood and then adolescence, from
fourteen”.53 St. Basil holds that man until reaches maturity must go through
three distinct phases due to the natural particularities and mental charac-
teristics: “Of course people can change and evolve continuously not maintain-
ing the same natural abilities, not always relying on the same power, the body
changes at different ages and man forms the mind according to a variety of
characteristics. Because we are different as children, as teenagers, and when
become mature we are different again, and as we age, we also fully change”.54
b) Qualities That Must Characterize the Personality of the
Teacher (of the Pedagogue)
To understand properly St. Basil the Great, we must not forget that
he was above all a monk and not a circumstantial monk, but a vocational
one. Therefore, he believes that the best school is the monastery, which
must be in a remote and quiet place. For the duration of classes, children
must remain in the educational institution, to live together, take lunch
together, take part in common prayer and sleep in the dormitory rooms.
This point of view of St. Basil represents, especially in recent years, a
definite and valid pedagogical principle and when we say this, we con-
sider that in Western countries were based modern boarding schools and
colleges, away from cities.
But the most important role in the educational process is played by
the teacher and only after this comes the study matter. The personality of
the teacher is of paramount importance for the effective exercise of guid-
ance and discipline. “If the research is a medical method for the soul – writes
52
Homilia in Psalmum LIX, in P.G., t. 29, col. 368.
53
De hominis structura, Oratio II, in P.G., t. 30, col. 26 BC.
54
Homilia in Psalmum LIX, in P.G., t. 29, col. 464 A.
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Man’s Education
St. Basil – is not the duty of every man to lecture as not anyone can heal the sick.
Only the abbot establishes this ministry to someone, after trying that person in
terms of quality, character and life experience… How will the teachers of arts
correct the youth who fall in mistakes? Arts teachers have a duty to themselves
to control and correct the errors of their students, as long as they are related to
art. How many sins are trying to distort the character, such as insubordination,
contradictions, laziness, chatter, lying, or the like that are not prerequisites of
the saints – all these must be discovered, following that the responsible of the
discipline to find the therapy mode. For if through admonition is realized the
soul therapy, not anyone can reprove, as neither can anyone cure, exception be
made if the Primate allows someone to do it, after many tests.”55
St. Basil believes that the teacher should be trained very well, ex-
perienced in knowing human nature, good psychologist, knower of the
Scriptures, calm by nature, prudent, friend of God, capable of accepting
flattery and not easily change his mind. Then be lively law and canon
of virtue, in a word, he has to be a model. All things taught must be his
beliefs and his life to be his own convictions confirmation. And this is
because the truths for which you have not suffered do not convince. He
states that “the one who teaches, but does not keep and do what he says can
not have any influence.”56
Regarding the relationship between teacher and disciple, St. Basil says
that the teacher should consider the pupil as his spiritual child and have
feelings of love and goodwill towards him.57 The relationship between
teacher and disciple must resemble the relationship between mother and
child. “Accept the voice of the teacher who invites you to learn with brotherly
love! He who learned piety is formed by the teacher, as the embryo in the womb
of the pregnant woman.”58
The teacher should have teaching abilities59, that is the talent to teach,
so as to analyze clearly and in depth the difficult and laconic sense, in order
that the students to be trained properly. Teachers must teach with cetain
55
Regulae fusius tratacte, Interogatio LIV, in P.G., t. 31, col. 464 A.
56
Commentarius in Isaiam Prophetam, Cap. XII, in P.G., t. 30, col. 497.
57
Homilia in Psalmum XXXIII, 8, in P.G., t. 29, col. 369 C.
58
Homilia in Psalmum XLVIII, 2, in P.G., t. 29, col. 369 C
59
St. John Chrysostom calls this talent “didactic charisma” (Fragmenta in Beatum
Job, in P.G., t. 64, col. 585).
191
Ioan Mircea Ielciu
measure, be clear and concise, not bothering the memory of the pupils and
must not teach a lot.
6. Some Pedagogical Principles from Saint Basil
Please note that the pedagogical or teaching principle represents
the most general rules to be respected in organizing and conducting the
whole instructive and educational process, to acquire knowledge in any
educational domain. Over time, there was formed a “pedagogical tradi-
tion”, which, through specialized literature, imposed and settled certain
didactical principles which are distinguished through their general na-
ture, focusing particularly on intellectual education, required for any
educational area.60
In addition, there are specific rules for each educational area. In this
sense – depending on the field – some teachers have established principles
for moral education, theological etc. In this context we can identify some
pedagogical principles at St. Basil the Great.
a) The Principle of Repetition
Knowing that “repetition is the mother of all learning, mother of the
study”, St. Basil recommended teachers to repeat, because through repeti-
tion those taught are impressed better in pupils’ memory and thus become
their property. It is right for the teacher to repeat the same things, but in
other words, in order to enhance students’ knowledge.61
It is recommended that teachers in their teaching rely on the elements
already assimilated and use a language that students understand. In this
regard, St. Basil is categorical, because he considers language not as end but
as a means, saying that it can only be simple and maternal, since through it
will be transmitted the truth. For this reason, the teacher should use terms
or words from the vocabulary used by children and concepts known by
them.62 The new information must be joined with those already acquired,
60
Cf. Prof. PhD. George Văideanu, Pedagogie. Ghid pentru profesori (Pedagogy.
Guide for Teachers), 1st volume, Faculty of History and Philosophy, “Al. I. Cuza”
University, Iasi, 1982, p. 177 a.s.o.
61
Despre Botez, Cuvântarea 2, 14, 2 (On Baptism, Sermon 2, 14, 2), in P.G., t. 31,
col. 1549 B.
62
Homilies on Hexaemeron, III,1, in P.G., t. 29, col. 28 C.
192
Man’s Education
so as to link the new with the old and thus truly become student’s prop-
erty. This pedagogical principle is not outdated, but on the contrary, very
current, supported and promoted by contemporary pedagogy. Saint Basil
formulated this principle over 1600 years ago: “But I believe that using
skilfully all expressions, the teacher chooses to hid his own oppinion, because if
it had not been known to his listeners, it wouldn’t have become credible and
accepted”.63
b) The Principle of Intuition
We mention that neither the principle of intuition is not found or
linked to modern times. Saint Basil stresses that the teacher in the peda-
gogical process, is urged not to use generalities, but by way of examples,
to clarify those taught. If he wants to reinforce to the pupils those taught,
the teacher must teach intuitively, because things or images have more
impact than abstractions. The lesson should be taught in an inductive and
pleasant manner, so that through enjoyment to capture the attention of
students and teaching should be presented it in an attractive form. It is
very useful as a teacher to set rewards or prizes for students, thus encourag-
ing them to devote far more zealously to the study.
Another important condition for the success of teaching, in the vision
of St. Basil the Great is a pleasant climate in the classroom, a relaxed and
enjoyable atmosphere, not severe. In this way the lesson creates joy and con-
tentment within pupils, and teaching is transmitted more easily and remains
in the soul of the child, while forced lessons do not touch the soul, they
remain only in their memory.64 “The nature does not typically accept the forced
teaching, only those subjects we learn with joy and satisfaction remain within us
for a long time.”65
The teacher has the duty to always ensure silence, order and reaffirm
the attention of students in the classroom: “If what the teacher says finds
deep peace and serenity, then just as a port is guarded of cold winters, so the
information is anchored in the ears of pupils. If, however, in full storm the
listener’s soul beats against the wind, the word will wreck adrift… Please,
63
Împotriva lui Eunomiu (Against Eunomius), I, 4, in P.G., t. 29, col. 509 BC.
64
On Education, in P.G., t. 32, col. 1136.
65
Epistle II, in P.G., t. 32, col. 229. Here St. Basil repeats the analogous principle
of Plato (see: Politica, 536a – 537a)
193
Ioan Mircea Ielciu
be quiet, while teaching.”66 Therefore, the learner is required to use cer-

tain educational measures, such as monitoring and control of the pupils.
St. Basil the Great specifies: “attention of the mind can easily be corrected
through proper education, if the students should be continuously investigated
by those responsible, where do their thoughts fly or where do they turn their
minds to”.67
As for the book that students will use, it is recommended that they
should be pleasant, with clear subjects and simple experiments, written
in an inductive manner. The lack of naturalness and unnecessary entan-
gling expressions, hamper the study, consume unsuccessfully student’s
time and make it difficult to retain what they read.68 St. Basil recom-
mends that teaching be carried out in the context of a pleasant atmos-
phere, satisfying, emphasizing the idea that the educational book should
be a guide and be characterized by clarity of content “because a forced
lesson does not remain in our souls, but only those dripped with contentment
and delight”.69
St. Basil believes that the teacher must have authority in front of the
pupils, should be respected and inspire confidence, so that what he teaches
to be received by the pupils. Two things must characterize the successful
teacher namely: the word and the example. St. Basil considered necessary
and useful that the disciples have total confidence in their teachers. The
teacher or any spiritual guide must provide their own lives as a living ex-
ample, according to the counsel of St. Ap. Paul: “be you an example for the
believers” (I Timothy 4:12), because students tend to imitate their teacher.
The learner or that who has a leadership position “must be a model for each
and he has to put in practice first what he teaches”.70
In the educational process, of great importance is the existential par-
ticipation of teacher to the truth taught by him. When lacking this exis-
tential participation, education becomes a “wasted effort”: “When teachers
teach things they do not believe in, they can’t even express them.”71
66
Guard Thyself, Homily III, 1, in P.G., t. 31, col. 200 AB.
67
Regulae fusius tractate, Interogatio LXXXII, in P.G., t. 31, col. 1141 A.
68
Epistola 135,3, in P.G., t. 32, col. 226 C; P.S.B., no. 12, pp. 318-320.
69
Homily I on Psalms, in P.G., t. 29, col. 213.
70
Moralia, chap. IX, in P.G., t. 31, col. 824 D.
71
Ibidem, col. 824 DC.
194
Man’s Education
c) The Ecclesiocentric Principle

This principle underlies the religious education and the teachings of
the Christian Church defined by St. Ap. Paul as “the pillar and ground of
the truth” (I Timothy 3:15). Thanks to the Holy Spirit, the Church per-
petuates the Christian truths, authentically and entirety.
St. Basil the Great assumed this sacred mission of defending the
Orthodoxy of the Church: “Receive the Confession of Faith established
by our fathers gathered at Nicaea, do not remove a word from it and know
that the 318 parents who met there without strife, did not speak without the
Holy Spirit... For the Church of God to be clean, it must not have in it any
weeds”.72
The supreme ideal of every Christian, which is salvation can be
achieved only within the Church, where is communicated the divine grace
through the Holy Sacraments.73 Interpreting the traditional definition of
the Church given by St. Ap. Paul in Ephesians 1:22-23 “Mystical Body of
Christ”, St. Basil reveals the communion of its members conducted by the
grace of the Holy Spirit: “But if all of us, we were welcomed in one and the
same hope of our calling, forming a body that has Christ as head and we are
members one of another, if we are not bound harmoniously in the Holy Spirit,
to build up a single body, but each of us chooses solitary life, without serving the
common good, as it is pleasing to God... how can we – when we are disunited
– keep mutual connection and service, to one another and subjecting them to
our head, Who is Christ?”74
We mention that the allegory Church as the Body of Christ is de-
veloped and discussed as follows by St. Basil: “one to have the office of the
eye, the one that was entrusted the care of the common ones and the one that
proves those that were and foresees those that will come and analyzes them;
and another to have the office of hearing or of the hand, to hear and to do
the needful; and so forth each with its own... is dangerous for each member
to neglect something from what was imposed to him... for if hand or foot do
not follow the guidance of the eye, they will do immediately dangerous things
72
Epistle 114, in P.G., t. 32, col. 527-530.
73
See: Protos. Gheorghe Bodmariu, Misiunea Bisericii în scoală (Church’s Mission in
School), Bizantină Publishing, Bucharest, 1994, pp. 58-59.
74
Regulile Mari (The Grand Rules), in P.G., t. 31, col. 927-930.
195
Ioan Mircea Ielciu
to destroy the whole body... and if the eye closes so that it does not see, it will
destroy itself with the other membres... the same happens for the superior,
negligence is dangerous, for he shall be tried for all the brother, but also for
the inferior disobedience is damaging.”75 And elsewhere he specifies: “As the
saints are «body of Christ and individual members» (I Corinthians 12:27)
also God has placed within the Church some people as eyes, others tongues,
some people hands, and others feet.”76
The allegory is extended by analogy to the skeletal and muscular
system, suggesting the diversity of spiritual ages within the Church,
because of the different exercising of human freedom: “As through their
strength the bones support the weakness of the flesh, also within the Church
are those who, because of their strength can bear the shortcomings of the
weak. And, as the bones are related to each other at the wrists with nerves
and tendons growing from the bones, so the bond of love and peace work
in the Church of God, a kind of connection and union of the spiritual
bones.”77 The harmony of the communion determines St. Basil to con-
sider the Church “holy and happy”.78
The Church is offering the faithful the saving education of godliness:
“The Church, through honoring the predecessors, urges the living. It tells: do
not strive for wealth or for the transient wisdom! All this disappears along with
earthly life! You, on the contrary, be a worker of godliness.”79 The extraordi-
nary zeal of St. Basil the Great in defending the Orthodoxy of the Church
often transpires from his works and is proved by the following statement:
“Even if dressed in a sickly body, as long as I breath, I keep by the sacred duty
not to forget anything that can help to «the building of the Churches of Christ»
(I Corinthians 14:5).”80
d) The Christocentric Principle
It should be mentioned that the Christocentric or theocentric
principle is the foundation of religious education, to which the person
75
Ibidem, t. 31, col. 982-983.
76
Homily on Psalm XXXVI, chap. X, in P.G., t. 29, col. 375.
77
Homily on Psalm XXXVI, chap. XIII, in P.G., t. 29, col. 382-386.
78
Homily VI at Hexaemeron, in P.G., t. 29, col. 118.
79
Homily XXIII, at St. Martyr Aranaut, in P.G., t. 29, col. 589-599.
80
Epistle 203, in P.G., t. 32, col. 738-743.
196
Man’s Education
of Jesus Christ gives meaning, He Who is “the Way, the Truth and the
Life” (John 14:6).
As the Son of God, He accomplished the subjective salvation, through
the Incarnation, obedient life, culminating in His death on the cross, Res-
urrection, and Ascension to heaven. This was the way in which the love of
God the Father has manifested in the world, “for God so loved the world,
that he gave his only begotten Son, that whosoever believed in Him should not
perish, but have everlasting life.” (John 3:16).
St. Basil the Great summarizes the redeeming work of Jesus Christ:
“God’s iconomy and of our Savior for salvation of mankind lies in lifting the
sentence brought by sin... into the state of intimacy with God. For this Christ
incarnated, led obedient life, suffered passion, cross, death, and resurrection, so
that, imitating Him the saved man to regain that old resurrection. Therefore,
for the perfection of the spiritual life is necessary the imitation of Christ, not
only through kindness, humility and generosity, but by death... How could
we imitate His death? Through the fact that we bury ourselves through Him,
through Baptism.”81
We would add that St. Basil the Great in his works frequently invokes
the name of Jesus Christ through the prayer preceding and completing
his theological exposures or by quoting Bible verses on the Christocentric
principle: “With God’s help we are gathered here in the name of our Lord Jesus
Christ... So please, with the love of our Lord Jesus Christ let’s begin, finally, to
take care of our souls.”82
An abundance of metaphors and names predominantly biblical des-
ignates the Christocentric principle of Christianity. Thus, Jesus is “King”,
“Teacher”: “Do you call Him Teacher but you do not act like a disciple?”,83 “the
Word of Life and the Bread come down from heaven”84, “the Word of Truth”85,
the Groom-Word: We have to look after our beauty, so that the Groom-Word,
receiving us, say «You are all fair, my love; there is no spot in you» (The Song of
Songs 4:7); our true Doctor and Savior”.86
81
On the Holy Spirit, in P.G., t. 32, col. 122-127; P.S.B., no. 12, p. 49.
82
Regulile Mari, in P.G., t. 31, col. 906-907; P.S.B., no. 18, p. 211.
83
Homily VII, To the Rich, in P.G., t. 31, col. 289-299; P.S.B., no. 17, pp. 409-421.
84
Homily on Psalm XXXVI, in P.G., t. 29, col. 351-353; P.S.B., no. 17, p. 263.
85
86
Homily IX, God Is not the Author of Evil, in P.G. , t. 31, col. 347-351; P.S.B., no.
17, p. 437.
197
Ioan Mircea Ielciu
St. Basil ensures us that “Christ is the true life”87, Who must be fol-
lowed continuously and fully: “I sought the Lord diligently”.88
The whole theological work of St. Basil the Great is filled with de-
scriptions of the fruits of the communion with God: “the divine love of
the spiritual beauty”,89 “happiness in Christ.”90: “Being therefore in the Lord
Himself and seeing, as far as it is possible for us, the great things of Him, we
thus addressed, from their contemplation, joy in our hearts.”91
***
The conclusion is that through “obedience to Christ”92, the Christian

tends to the mystical experience of the “communion with His Body and
Blood”93, experiencing “the peace in Christ”94.
Christian pedagogy realizes and supports the permanent human free-
dom and progress towards God. Church history and spiritual culture,
Christian spirituality and humanism confirm for over sixteen centuries the
outstanding contribution of St. Basil the Great on the educational realm.
By cultivating the spiritual humanism and assertion of integral education,
secular and religious, St. Basil is the model of Christian pedagogue par
excellence. He proves the concordance between science and theology, be-
tween secular and Christian culture, by highlighting the natural revelation,
which is manifested in the human beings, due to the image of God in man.
87
88
Ibidem, col. 355-359; P.S.B., no.17, p. 266.
89
Homily on Psalm XLIV, in P.G., t. 29, col. 398-399; P.S.B., no. 17, p. 291.
90
Homily on Psalm I, in P.G., t. 29, col. 214-218; P.S.B., no. 17, p. 185.
91
Homily on Psalm XXXII, in P.G., t. 29, col. 323-326; P.S.B., no. 17, p. 247.
92
Constitutiile ascetice (Ascetic Constitutions), in P.G. , t. 31, col. 659-662; P.S.B.,
no. 17, p. 486.
93
Regulile morale (Moral Rules), in P.G. , t. 31, col. 738-739; P.S.B., no. 18, p. 123.
94
Ibidem, col. 775; P.S.B., no. 18, p. 144.
198
The Mission of the Church through Music
The organisation, and esthetics of singing
in the Orthodox Church
Domin Adam
Among the subjects we study, music plays a tremendous role in our

formation. It can transform man, it can make him sensitive, loving and
brave. Let us recall the character which the traditional ancient Greek
modes had: one was warlike, another was melancholic, each of them hav-
ing a strong impact on people. If we analysed this issue thoroughly and if
we put music into practice, in the sense of obtaining what we want, we
would see results, we would realise that through its meanings and power,
music can bring unsuspected positive ways in Christians’life, educational
formative ways.
Referring to the musical education of Christians, we must take into
consideration what is normal and natural in their psychology, that is the
fact that in Christian life music interweaves with living. The Church must
cultivate this side of Christianity through a careful supervision of singing,
as way of interpretation, but also as types of singing which it approaches
and promotes. Priests and chanters must have a pleasant, clear, melodious
voice; more than this, the priest must include music among his pastoral
concerns. Good singing in the worship depends on the priest, therefore he
must teach the faithful the chants, and he must also choose and prepare
the readers and the chanters.
Introduction
Singing has the capacity to sensitise the prayer. Considering this, we
are aware that man participates more intensely and is more committed to
the liturgical life of the Church (hence the idea that music proves to be
199
Domin Adam
a powerful missionary factor in intensifying prayer)1. The Holy Fathers

considered that music has divine origins, so they sought to adapt it to
Christian dogmas and to the religious atmosphere in the church.
In the first three centuries, responsorial singing was used, following
the model of Jewish worship, and in the second half of the IVth century
antiphonal singing was also adopted. The exaggerations of religious sing-
ing led the Church to take serious decisions on the matter at the Council
of Laodicea (canon 15). Firstly, the council removed the pagan influences
in singing, then they decided to leave the chant to the singers and Chris-
tians were to respond to psalms and at the end of hymns.
Influences of non-Orthodox denominations can be found today in
the hymns or songs borrowed from them, that is why these songs must be
avoided (especially the religious songs - in waltz time).The whole Church
should be engaged in singing, and we think it would be very useful, in
practice, for the two kliroses to sing alternately, at Vespers and Matins, and
during the Divine Liturgy the whole Church should sing. Singing togeth-
er, believers become one flesh, hence the social and communitary character
of the chant. The mental relaxation is made in the company of a beautiful
music, not to mention the therapeutic role it has. Singing together makes
the Christian feel the being of the other, no one is alone, one should not be
heard louder than the others2.And as Saint John Chrysostom said, singing
the believers are not different, the age or the social position do not matter.
The same rhythm leads the voices and unites them in one melody, as David
the Prophet says when he calls all the nations to praise the Lord.
The social issues have never been absent in all the history of our
Church, but singing has never absent in Church and there have been no
villages without a priest3.The priest and the believer are called to carry
out the service together4. By the organization and interpretation of sing-
1
Nicolae Belean, Rolul cântării bisericesti în activitatea misionară a Bisericii, in:
Altarul Banatului, Year XIX, nr. 10-12, 2003, p.43.
2
Idem, Cântarea religioasă, mijloc de comunicare inter-umană, in: Altarul Banatului,
Year XVII, nr.1-3, 2006, p.43.
3
Nicolae Popescu, Preoţi de mir adormiţi în Domnul, Bucureşti, IBMBOR Pub-
lishing House, 1942, p.3.
4
Irineu Pop, Foreword to: Joseph J. Allen, Slujirea Bisericii chip al grijii pastorale,
translated by Irineu Pop, Cluj-Napoca, Editura Renaşterea, 2010, p.9.
200
ing by the whole community, the believers resemble the angels and the
saints that constantly sing the glory of God, and this gift of chant is given
at birth5. Man is called to prayer, the prayer in chant, in public divine
worship. The great theologians6 say that there are three steps in prayer: a)
verbal prayer, b) prayer of the heart and c) prayer of the mind. The verbal
prayer involves speaking, verbal language and music, but also our body
language by making the sign of the cross7, and the aesthetic language of
our outfit, of our physical washing and cleaning before participating in
public divine worship.
The aesthetics of our Orthodox theology says that music is noth-
ing but the sung speech. Thus, the prayer becomes chant and the chant
becomes prayer8, so this type of prayer is chronologically and naturally
diversified (pre, during and post cult - like a never ending chant) in com-
binations of musical and poetic languages: semantron, bells, reciting and
singing, but mainly singing.
Although we know the value and role of church music, yet it is not
correctly valued and it is not among the most important theological dis-
ciplines. Nevertheless, it is the first card of our Orthodox theology. In
the Church the chant needs to be exploited first, we need to adjust it so
as to be like a magnet and balm for the souls of the believers. In Greek
Antiquity the State and the music were inseparable, as Plato tells us. “The
state should be established on the basis of music, and any change of music
entails the changing of the state”9.
The problem of the chant has always been one of the fundamental
concerns of the Church. It can be found in all types of spirituality it is
promoted and developed, any form of worship tries to have it as an attire.
5
Epifanie Norocel, În slujba credinţei străbune şi a înţelegerii între oameni, Buzău,
Episcopia Buzăului Publishing House, 1987, p.92.
6
Dumitru Stăniloae, Trăirea lui Dumnezeu în Ortodoxie, Cluj-Napoca, Dacia Pub-
lishing House, 1993; Idem, Ascetica și mistica ortodoxă, vol.II, Alba Iulia, Deisis Pub-
lishing House, 1993; Vladimir Lossky, Teologia mistică a Bisericii de Răsărit,Bucureşti,
Anastasia Publishing House, 1993
7
Constanţa Cristescu, Rugăciunea în Ortodoxie. Limbaje ale rugăciunii, in : Byzan-
tion Romanicon, Iaşi, Artes Publishing House, 1997, p.107.
8
Gavriil Galinescu, Cântarea bisericescă, Iaşi, 1941, pp.80-92.
9
Platon, Republica, translation and commentary by Andrei Cornea, Bucureşti,
Teora Publishing House, 1998.
201
Domin Adam
The mirage of musical sounds captures the soul and gives man the unique
spiritual experience to which we are called.
We cannot refer to our Church’s religious chant without reviewing the
musical figures of the Mosaic religion, people who sang, composed and
organised the singers and the chant.
The chant was of great importance in the Israelite cult10. Moses, after
the great deliverance of the Israelite people from the slavery in Egypt,
sang along with the people the chant of victory (Exodus 15, 1-21), as
well as Deborah after the victory over the Canaanites (Judges 5, 1-31).
But aside from Moses, who was renowned for his musical education and
its contribution to the manufacture of musical instruments11, the most
skillful musician of pre-Christian times was king and prophet David. He
organised the religious themes and the psalm singers. The psalm singers
came, as was the order, from the Levites (Ezra).
The emergence of Christianity has made music an integral part of the
cult, being taken over as a tradition inherited from the Jewish cult. After
the organisation of the church, the development and the order of wor-
ship, singing came to the attention of the ecclesiastical authorities even
more.The first musical functions of the performers were those of lecturer,
reader and anagnost, followed by those of cantor, chanter and psalm singer
(different names for the same brotherhood, but in different periods).The
psalm singers formed two choirs at the two kliroses, led by domestikos, un-
der the guidance of protopsaltes12 standing in their midst when they sing.
The right kliros was led by protopsaltes helped by two domestikos and the
left kliros was led by lampadarios13 – a step immediately below that of.The
protopsaltes was honored from the start by the priest of the church with
distinctions; he tries to imitate his teacher and to continue the tradition of
singing, he inherited from predecessors the sacred chants considered to be
10
G. Panaghiotopulos, Teoria şi practica muzicii bizantine, Atena, Sotir Publishing
House, 1982, p. 23.
11
F. Oikonomou, Muzica bizantină bisericească şi psalmodia, vol.I, Atena, Egheio
Publishing House, 1992, p. 154.
12
Psaltes -creator of melodies; poet -creator of text and music.
13
The one who was supposed to light the candles, votive lights or floor lamps at
the Patriarchate of Constantinople; Dicţionar de Muzică Bisericească, Bucuresti, Basilica
Publishing House, 2013, p.373.
202
divinely inspired.The psalm singer, the melodos, the hymnologist and the
melurgos tried to create archetypes and essences that remain unchange-
able14; they composed, sang and chanted.
The chant is “science and art, it is a beautiful art and prayer, exhorta-
tion and sung preaching”15. The psalms songs accompanied by antiphonal
chant have acquired a specific meaning during Saint John Chrysostom,
when the Arians were combated with hymns full of teachings that were
sung in the streets of Constantinople.The concerns for hymnography
and music came to the attention of the Church. Thus, all the Ecumenical
Councils, Local Councils and the writings of the Fathers have given im-
portance to the singing practiced in church saying that it should be decent,
worthy to make people wise (can. II of the seventh council).
What it is intended by the Byzantine chant is the ethic blended with
the religious, not with the aesthetics, so Christian hymnography trans-
ferred the basic elements of faith to the religious-artistic sphere of emo-
tion. “Ora et labora” or “Who sings prays twice” were strong incentives for
those with an open heart and wisdom.
Contents
It is very easy to sit down at our desk and start to study, analyse and
come up with some conclusions more or less relevant, but if we skip reali-
ties and problems of church music nowadays. It is easy to start writing, to
use much bibliography in a study or article; to develop or to synthesize
what others have written, but the most important thing to do is to identify
the problems of the present time and try to find solutions for them – it is
useless just to talk, we identify, write, but do nothing to implement the
chosen solutions.
Trying to summarise the situation nowadays, we find the following:
Church singing is as important as in the past, maybe it has become
even more exacting if we consider the fact that the field has developed so
much that we could hardly guess what will appear in the future;
14
Violina Galaicu, Posibile obiectivări ale dimensiunilor ontologice esenţiale în cân-
tarea liturgică bizantină, in: Lucrări de muzicologie, vol.XVII, nr.1, Cluj-Napoca, Media
Musica Publishing House, 2012, p.72.
15
Iacob Yamenos,Principalele aspecte ale Istoriei Bisericeşti, translated by Luca
Mirea, Alba Iulia, Reîntregirea Publishing House, 2010, p.55.
203
Domin Adam
1. In general, the Orthodox population is decreasing, as well as the

number of those who know and use linear or Byzantine notation in church.
2. Singing in Church during the services in many parishes is poor (the
reasons are different, from the lack of musical concerns of the priest, to the
lack of material motivation of those who sing in the church choir; from
the Romanian village which is aging to the convenience of the priest who
does not gather the young people around the kliros);
3. Without being mercantile, a singer in the church choir with the
current salary cannot support himself, so he can support a family even less;
4. In many parishes we meet old singers whose voice quality is quite
poor; old voices whose vibrato is so annoying that many believers that
come to church with an open heart and pure thoughts to hear a service
and beautiful singing leave the village church and look for churches or
monasteries where they can hear beautiful singing. The reality is this: after
a week of work and agitation people want to find a little peace in a guiding
speech, and especially in beautiful and accurate singing.
5. Another negative aspect is that in the last 15-20 years many priests
preferred to hire theology students (young people already trained) as sing-
ers, as they do not depend totally on the low salary they receive from the
parish because they are financially supported by their parents as well, and
some of them also receive scholarships. The problem would be this, but the
fact that many students go home during holidays and the kliroses of the
churches are empty and the singing remains in the care of the elderly or of
those with loud voices, to say the least.
All these problems are the responsibility of the priest, this does not
mean accusing the priest of not organising the musical activity, but mak-
ing him more concerned about this very important aspect of the mission
of the church. Let us look at other cults, Protestant and neo-Protestant, at
how much they focus on music and especially on its missionary side and
see that if we insisted, the outcomes of the mission through singing would
be different.
And now we are going to analyse every point.
1. In Transylvania and Banat, in the last 25-30 years, the traditional
chants are no longer sung during the Divine Liturgy (and some songs
from Vespers and Matins); they have been replaced by psaltic chants, also
traditional, even if they are not sung in Byzantine notation, but in the
204
straight notation. I think this is a good thing in the sense that if we have
a dogmatic and liturgical unity it is also necessary to have a music unity
without removing the old chants in the places mentioned before.The pro-
cess will be a long one because first it is necessary to promote and to learn
the psaltic notation that it is not quite simple to assimilate. Currently, the
linear psaltic notation chant is being used, but all together several groups
of psaltic music have appeared, which know this notation, promote and
support this kind of chant, loved by many believers. Perhaps, a large period
of time liturgical chants in both notations will be used here.
2. Firstly, the priest is the one who has to be concerned about the
singing in church.Thus, he has to gather, if possible, men and women,
with a good voice and a good ear, with whom to rehearse weekly in order
to learn the liturgical repertoire and to harmonise their voices.Under his
careful supervision, he can correct the deficiencies of the choir, harmonic
or homophone, and maybe they can train their voices to delight the audi-
ences. If the priest does not have the proper musical qualities, he has to do
everything he can, so that he can be supported by the singer of the church,
or by the music teacher in the village; he should keep them close because
they can be of real help. We cannot sit back and witness how our villages
become less and less populated every year and say we do not have the right
people to do something. Few and old as they are, we have to prepare them
and form their voices so that they delight the spirit of everyone that will
hear them. We can also gather young people, who can refresh the singing
and generally, the life of the Church.
3. Nowadays, it is very hard to find a singer available for religious ser-
vices. Generally, they are employed, they have different jobs and in most
cases they cannot attend the Church services during the week days.The
salary for those who are employed as singers is not enough to support a
family and they prefer to have other jobs, better paid. Thus, singing in
church often remains in the hands of ignorant people. I think the solu-
tion would be for teachers or music teachers in the villages to be drawn to
this beautiful work of singer and choir leaders and they can be materially
motivated by the parish.
4. As for singing in church, it must be organised in a way as pleasant
as possible. Where possible it may be: homophone, choral or sung by one,
two or more singers. Obviously, at all services, except the Liturgy, teach-
205
Domin Adam
ers, protopsaltes or chanters can sing, but we think the whole community
should sing during the Liturgy. Where there are possibilities it is good to
organise choirs, male or mixed, but they should model their tonality so as
to impress the passive audience, too.
5. Hiring students as singers is not always useful. During the school
year, most students sing in various parishes and compensate some of the
deficiencies of the singing in the church kliros, but during the holidays
they return to their families and their absence is noticed. That is why,
priests should not fully rely on students, on the contrary, for the singing in
the kliros they must prepare people in their parish for singing at the pew,
theose people established permanently in the parish, especially among
those who may be present at the services during the week.
Aesthetics in singing
Singing is a form of expression superior to speaking. The melody and
the word are one and give an unexpected expression. Since the creation
of man, there have been beautiful voices, even if one did not know any
techniques for improving the tonality and the ambitus of their voices. In
the last centuries, a strong emphasis was put on the development of the
human voice by specialists in phonology, giving different solutions for or-
ganisation and breathing, no longer relying on natural voices.
To get an aesthetic chant we need to know a few concepts about vocal
and respiratory tract, notions that we can search in textbooks.
The voice quality of the singer is a state of balance between the natural
qualities and the way to get the maximum efficiency (intensity, quality,
timbre, the vibration of the resonator boxes etc.). The mood and the posi-
tive mental state of the singer must stand out16.
The person who sings in church should not make any differences in
emission caused by a certain position of the body17. The voice emission is
preceded by breathing, it is a regular feature of the current natural act of
speaking of each individual. But an emission of a singing voice, for artis-
tic purposes (in church or on stage) involves a complex act, starting from
16
Adriana Drăgan, Vocalize pentru perfecţionarea sonorităţii corale, Braşov, Univer-
sitatea Transilvania Publishing House, 2007, p.5.
17
Morariu Dan Stefan, Studiu vocal al cântului bisericesc şi estetica slujirii, Bucureşti,
Bren Publishing House, 2007, p.40.
206
natural emissions and pursuing the vocal tract in all its complexity, emis-
sion and sound intensity. Only thus can we gain an aesthetic voice and a
longlasting and tiredless way of singing. These issues have got an impor-
tant role, including forming the lips into a round when we sing18.
Singing in Church, and music in general, is a reproduction of the will,
not of ideas, as in the other arts19. Therefore, it must be pleasant to the
hearing and thus, aestheticised.
Music must be understood as the art through which “through rhythm,
the voice passes into the soul and brings the taste of virtue”. Including the
song ... the art of the choir contributes to the good education of the indi-
vidual, consisting of “someone knowing how to sing well”20.
Other important factors that are related to the musical aesthetics of
the chant are the expression of the face, the posture and gestures. One’s
face must be serene, one cannot sing to God with a frowny face. Music
is joy. A serene face, an educated voice demands an adequate posture.We
cannot wear sports or beach clothes in church when we sing. Therefore,
we cannot stay in the kliros with all sorts of tics (head movements to the
rhythm of singing or hand gestures, etc. that are unnatural and unsightly).
The gestures of the singer can express the inner reality of the human being
where the process of thinking and living becomes visible in time21, but
this is not allowed for a church singer. Also, walking in church must be
adequate, in accordance with the atmosphere of the church22. Making the
sign of the Cross and other signs made by the consecrated servants of the
Church should fit, overall, with the whole assembly of the worship service
of the Orthodox Church1.
Conclusions
Music must penetrate the soul so as to predispose the human heart to
meditation, to searching and finding the deeper meanings of divinity (as it
18
Constantin Speteanu, Impostaţia în canto, Bucuresti, 1998, p5.
19
Ilie Dumitraşcu, Ce spun filozofii despre frumosul muzical, Braşov, Universitatea
Transilvania Publishing House , 2007, p.60.
20
Platon, Legile, translation by E. Bezdechi, Bucureşti, Iri Publishing House, p.222.
21
Ioan Golcea, Gestul cu funcţie de semn în comunicarea dirijorală-Introducere în
stilistica dirijorală I, Râmnicu-Vâlcea, Almarom Publishing House, p.16.
22
Eugen-Dan Drăgoi, Recitarea liturgică între tradiţie şi inovaţie, Galaţi, Episcopia
Dunării de Jos Publishing House, 2001, p. 32.
207
Domin Adam
has always been). Singing together in the divine worship should sensitise
and correct the human behavior.
Romanian traditional religious songs should be valorised by any
means by the spiritual leader of the community. The priest is responsible
for the proper organisation of religious chant in the parish and he is also
the one who has to select carefully the chants and the religious songs sung
in the in church.
By using the chant in his pastoral ministry, the priest fulfills his di-
vine ministry, leading the believers on the salvation way. Just as the word
remains the most appropriate means by which we can make known to
each other our thoughts, in the same way, singing will always be the most
blessed means by which to share our feelings in a perfect harmony. Start-
ing from the depths of one’s soul and kindled by the strong feelings of his
heart, after becoming alive, the song goes right to other hearts, reaching
the depths of other souls. For the one who sings, the chant is a real prayer,
and for the one who listens, it is a great help in his prayer. Saint James the
Apostle, the brother of the Lord, teaches us: “Is any (among you) merry?
Let him sing psalms” (James 4:13). Anyway, the sung prayer can be found
in the church services and in all spiritual gatherings of the believers.
The songs were initially performed without special artistic exigency,
but they had a profound theological meaning, including Church teach-
ings in a short form. And for the simple Christians, teachings of faith were
more easily assimilated through singing. Christian hymns thus became the
Bible sung, just as the icon became the Bible pictured.
The chant, as part of divine worship, which has a sacrificial char-
acter, relying on the sacrifice of Christ, also partakes of this sacrificial
nature and the chant becomes a spiritual sacrifice in the liturgical sacri-
fice. And although the sacrifice of praise is not sufficient for salvation,
however, through the union with the plenary sacrifice of the Saviour’s
sacrifice it becomes or fulfills the condition of being efficient.Music, like
other existing things in our lives, can build or kill. The solution would
be to return to the chanting mode of the Holy Fathers marked by asceti-
cism, by a saving message. Their song and holiness go hand in hand and
their mouths are filled with echoes of angels singing. Life has no mean-
ing without art; life has a rich artistic content, therefore, living is the
most difficult of all arts.
208
Bibliography
● Adriana Drăgan, Vocalize pentru perfecționarea sonorității corale, Brașov,

UniversitateaTransilvania Publishing House, 2007.
● Constantin Speteanu, Impostația în canto, București, 1998.
● Constanța Cristescu, Rugăciunea în Ortodoxie. Limbaje ale rugăciunii,
în: Byzantion Romanicon, Iași, Artes Publishing House, 1997.
● Dicționar de Muzică Bisericească, București, Basilica Publishing House,
2013, p.373.
● Dumitru Stăniloae, Trăirea lui Dumnezeu în Ortodoxie, Cluj-Napoca,
Dacia Publishing House, 1993; Idem, Ascetica și mistica ortodoxă, vol.
II,Alba Iulia, Deisis Publishing House, 1993; Vladimir Lossky, Teolo-
gia mistică a Bisericii de Răsărit,București, Anastasia Publishing House,
1993.
● Epifanie Norocel, În slujba credinței străbune și a înțelegerii între oa-
meni, Buzău, Episcopia Buzăului Publishing House, 1987.
● Eugen-Dan Drăgoi, Recitarea liturgică între tradiție și inovație, Galați,
Episcopia Dunării de Jos Publishing House, 2001.
● F. Oikonomou, Muzica bizantină bisericească și psalmodia, vol.I, Athe-
na, Egheio Publishing House, 1992
● Gavriil Galinescu, Cântarea bisericescă, Iași, 1941.
● G. Panaghiotopulos, Teoria și practica muzicii bizantine, Athens, Sotir
Publishing House, 1982(ed. gr.).
● Ilie Dumitrașcu, Ce spun filozofii despre frumosul muzical, Brașov, Uni-
versitatea Transilvania Publishing House, 2007.
● Ioan Golcea, Gestul cu funcție de semn în comunicarea dirijorală-
Introducere în stilistica dirijorală I, Râmnicu-Vâlcea, Almarom Pub-
lishing House, 2006.
● Iacob Yamenos, Principalele aspecte ale Istoriei Bisericești, translated by
Luca Mirea, Alba Iulia, Reîntregirea Publishing House, 2010.
● Irineu Pop,,Foreword of the book: Joseph J. Allen, Slujirea Bisericii chip
al grijii pastorale, translated by Irineu Pop, Cluj-Napoca, Renașterea
Publishing House, 2010.
● Morariu Dan Ștefan, Studiu vocal al cântului bisericesc și estetica sluji-
rii, București, Bren Publishing House, 2007.
209
Domin Adam
● Nicolae Belean, Rolul cântării bisericești în activitatea misionară a Bi-

sericii, in: Altarul Banatului, Anul XIX, nr. 10-12, 2003.
● Idem, Cântarea religioasă, mijloc de comunicare inter-umană, in: Alta-
rul Banatului, Anul XVII, nr.1-3, 2006.
● Nicolae Popescu, Preoți de mir adormiți în Domnul, București, IBM-
BOR Publishing House, 1942.
● Platon, Republica, translation and commentaries by Andrei Cornea,
București, Teora Publishing House, 1998.
● Platon, Legile, translation by E. Bezdechi, București, Iri Publishing
House, 2001.
● Violina Galaicu, Posibile obiectivări ale dimensiunilor ontologice esențiale
în cântarea liturgică bizantină, in: Lucrări de muzicologie, vol.XVII,
nr.1, Cluj-Napoca, Media Musica Publishing House, 2012.
210
Bishop John I. Papp promoter of religious melos
in regions of Banat and Crisana
Mihai Brie
The experience of listening and deepening music teaches the one

who loves it that beautiful and value are not categories at the discretion
of everyone, they depend on the degree in which thinking and compos-
ing or interpretive expression, correspond to the high demands of art and
can be objective appreciated, only by the listener who rises to these high
requirements. To educate your taste means to gain the perspicacity you
need to differentiate music. To educate your taste means to learn to guide
yourself toward music whose originality distinguishes it from the pseudo
music of the common areas or of the unassimilated loans. In this context,
personality of the Bishop John I. Papp from Bihor, who ministered over
two decades the Diocese of Arad, is registered as one of the most valued
figures who, is highlighted by the monody religious music in this part of
the country.
Originally from Crisuri Country, Bishop John I. Papp1, born in the
village Pocioveliste on January 1, 1848, a year of deep challenges and scale
historical rollover, his religious sap music is rooted in his father Elijah
Popa (religious singer), and grandfather Basil fulfilling the same role of a
reference interpreter of the religious melos from the ancestral choir of our
Church. After the studies in Pedagogical Institute in Arad, the Bishop of
Arad, future Metropolitan of Transylvania and then Patriarch to Karlovitz,
Procopius Ivascovici, will engage him in Permanence of the Diocese of
1
See Pompey Morusca, The Bishop John Papp, Theological editorial, no. 2, Sibiu,
1925, People from Bihor County 1848-1918, Publishing House of the Bishopric,
Oradea, 1937, pp. 454/455, see also: Nicolae Iorga, Bishop Papp, in: People That Once
Lived, Bucharest, 1936.
211
Mihai Brie
Arad, fulfilling many roles, such as: copyist registrar, consistorial assessor
etc. , all culminating in monarchism at the extremely known monastery
Bodrog, in Arad. Year 1902 is providential for him, because he was elected
Bishop of Arad, following the decision of the elective Synod, replacing the
consistorial vicar Basil Mangra. In this connection, protosinghel and Ab-
bot of Bodrog, on January 30, 1903 became Bishop of Arad. In the follow-
ing we would like to cite his obituary uttered by rector Andrei Magieru:
“One’s life can be judged in an objective way only after one’s
death. All we see around during our lives, are just periods. We
have the whole perspective only after everything is over, when
death cuts life’s yarn. It’s the same with bishop Ioan I. Papp, too,
we can evaluate him only now, when he is dead. To underline
some characteristic moments of his life we highlight some frag-
ments of it.
One can see the son of the deacon from Pocioveliste as a famous
singer and ambitious young man heading to Arad in order to en-
ter the consistorial service. He leaves taking with him the whole
spiritual wealth of a mountain village. He is accompanied by tales,
sarcasms and songs of his native village. All these take care of one
not to be lost in the glamorous town life. He spent almost half
a century beside people with weak morals and he still remained
frank, original and natural. Many blamed him for not being po-
lite but he had understood that hypocrisy would have deprived
him of his originality. That’s why he remained the same person:
son of sober peasants.
He did not want anything of the city’s glamour even after his
death. He could have been buried in a monumental tomb with
his name written in golden letters on the cross just to have many
passersby looking at it and he still preferred “going home”, to rest
in peace in his native village where the church bell would mourn
him, the murmur of the brook, the rustling woods and the chir-
rup of the birds would tell the story of the deacon’s son who was
wearing the crown of the prelate.
He may have been wrong believing that the ritual and religious
song could be sufficient weapons for the village priest. The fact
212
Bishop John I. Papp promoter of religious melosin regions of Banat and Crisana
that he left all his wealth of a million by will to a foundation for

the sake of instruction of future priests showed that he corrected
that mistake. He led a sober life. One could say much evil of him
but nobody could say he had been evil-minded or had done all he
did without being convinced of it.
He was very active, consecrated 60 churches, ordained about 450
priests and archpriests and managed very well the means of the
church. He was no person of theory because he thought to better
assure priests’ wellbeing in this way. It is no doubt he did it well
but not all he should have done.
The late son’s meeting with his native village was so touching.
He returned to his eternal rest on the same path the 24 years
old young man once had left to fulfill a mission in God’s vine-
yard. The funeral procession stopped in front of the school from
Curăţele where he had gained the first light of knowledge. No-
body of his generation was alive any more. Still the dead came
to bind his tomb and the place of his cradle. Many take all their
fortune to the grave. Bishop Ioan I. Papp leaves behind a pure
name and the general conviction on people’s side that he was a
kind-hearted prelate.
God may be merciful to him!”
He was not enrolled on the line of those scholars who have left behind
major works, but he campaigned for the revaluation of the nation values
through education and culture. Thus, the protagonist of denotation and
revaluation of melos from Banat, the composer, conductor, teacher and
folklorist Trifon Lugojan (1874-1948)2 was the one who promoted oral-
ity of the authentic choir hymn of the venerable Bishop of Arad, I. Papp.
Professor Trifon Lugojan, formed at the prestigious German institution
Konservatorium fur Musik in Leipzig (1900–1902), with E. Paul (theory,
solfeggio, harmony, composition) with Heinrich Klesse (piano, vocal) and
Robert Boland (violin) returned to country as holder of the chair of reli-
gious music department at the prestigious institution in Arad, the Peda-
gogical Theological Institute, respectively as professor and director of the
2
Viorel Cosma, Musicians in Romania, Volume V, Music Publishing House,
Bucharest, 2002,pag.194-196
213
Mihai Brie
school of religious singers in Arad and conductor of the Reunion of Music

and Religious Singings from the same town, the basic exponent of the
religious music in Western Romania, in the first quarter of the twentieth
century. In this context he register in Western – European notation collec-
tion of the religious hymns for the choir, in eight voices (Anastisamatarul),
in two editions (Arad, 1912 and 1939)3, according to the personal inter-
pretation of the venerable Bishop of Arad I. Papp.4 We took possession
of the latest edition that includes besides hymns for specific voices and
tropes, the condace, marimuri, svetilne, fericiri, heruvice, irmoase or pric-
esne which are sung at the celebrations of the year.
3
T. Lugojan, The eight voices, (according to the hymn of the former Bishop of Arad,
John I. Papp), Diacezana Publishing House, 1912-1939.
4
The eight voices, Part I: Vespers, Part-II, Matins. Part I (Vespers), is arranged on the
notes according to the hymn of P.S. Bishop John I. Papp, by professor Trifon Lugojanu,
processed by prof. Cornel Givulescu. Part-II (Matins) is applied to the music of Part I,
by professor Cornel Givulescu. Editor: the Organization “Fund of trip of the Romanian
Orthodox Theological Academy graduates, Oradea, class of 1932”.
214
Bishop John I. Papp promoter of religious melosin regions of Banat and Crisana
On the same coordinate is also the processed version5 of the most im-
portant religious musical figure in Crisana, in the first half of the twentieth
century, Priest Professor Cornel Givulescu (1893-1969)6, who studied in
Budapest and Vienna at the famous Mussik Wisenschaft, who also, ac-
cording to the knowledge acquired from his master of religious singing
(Trifon Lugojan) is registered as the second and the last who register au-
thentic version of choir hymn in Western Romania in 1929.
5
Cornel Givulescu, The eight voices, part I, processed by professor Cornel Givulescu
and part II applied to the music of part I, Oradea, 1929.
6
Viorel Cosma, Musicians in Romania, vol. III, Music Publishing House, Bucharest,
2000, pp. 201 – 202.
215
Mihai Brie
The study of the variants can lead us to conclude that, the mark of
the place does not mean a loan from a foreign range, but rather a search,
of an appropriate vocal expression of the cultural and spiritual area. Always
cult and hymnography were osmotic mingled. This part of the country is
“the final extremity” of Orthodoxy with the Western Catholic and Protes-
tant cultural – religious contact. Studies of a real scale signed by prestigious
musicologists and historians of Byzantium : Gheorghe Ciobanu7, Timotei
Popovici8, Trifon Lugojan, Terentius Bugariu9, Romeo Ghircoaşiu and re-
cently teachers Basil Varadean, Nicolae Belean and Mircea Buta, highlights
the issue of choir hymn in a multiple variety, all proving that music from this
part of country is of Byzantine origin through Karlowitz chain. In the next
lines we register the statement of teacher Trifon Lugojan regarding the ori-
gins of religious hymn in Western Romania: (“We, Romanians from Arad,
Bihor and Banat areas, existing for a long time under the Church hierarchy,
we also have the religious singing the same as theirs, differing from those of
the Transylvanian and of the Old Kingdom ...)10. Thus, one of the standard
variants of religious music from this part of the country is complemented.
Latest research made in the post-December period, showed the ma-
jor contribution of the two important representatives (T. Lugojan and C.
Givulescu) in two reference works11, tributary to the variant performed
by the prestigious religious figure, Bishop John I. Papp, the son of Bihor.
Also in the religious music area, of the ancient Church, this versatile figure is
the main exponent in the interpretation, promotion and its grading by spe-
cialists of the original melos of Byzantine origin in Western Romania, bring-
ing him through the above the lines a pious homage of worthy memory12.
7
Gheorghe Ciobanu, Ethnomusicology and Byzantinology Studies, vol. III, Music
Publishing House Bucharest, 1902, p. 105.
8
Timothy Poppovici, Dictionary of Music, Printing W. Kraft, Sibiu, 1905, p.101.
9
T. Bugariu, Sentinel of Romanian religious hymns, Timisoara, 1908.
10
G. Ciobanu, the same, p. 105.
11
Michael Brie, Religious musical culture of Byzantine tradition in Crisana,
University of Oradea Publishing House, 2006, and Mircea R. Buta, Hymns of religious
voices at Vespers, University Aurel Vlaicu Publishing House , Arad, 2006.
12
Religious singing, part I and II, THE EIGHT VOICES, according to the hymn
of the former Bishop of Arad, John I.Papp, arranged on the musical notes by Trifon Lugojan
professor of music and hymn, second edition, “DIECEZANA”, Arad 1939, Library,
Publishing and Graphic Arts Institute.
216
Considerations on the Need for Interconfessional
and Interreligious Dialogue
Considerations on the Need for Interconfessional

and Interreligious Dialogue in the Context of Postmodern
and Globalizing Challenges
Aurel Pavel
The considerations I will try to develop in what follows start from the
existence of some fairly widespread views on the futility and even harmful-
ness of interfaith and interreligious ecumenical dialogue and of cultural
and theological exchanges that it involves, formulated by representatives
of a quite considerable segment of believers within the traditional churches
and denominations as well as the neoprotestant ones, anchored and bar-
ricaded in the so-called anti-ecumenical Christian tradition and refractory
to any inter-Christian and inter-religious dialogue.
The importance of formulating these considerations, I think it’s huge
because, due to this current of opinion that finds more and more fol-
lowers, is increasingly deepened the acute gap between clergy and faith-
ful within the traditional churches, the contradictions are increasingly
aggravated, the crises and the conflicts, that inevitably arise in a world
increasingly dynamic and interactive, in which the traditions and peo-
ples wearing them, mix and collide, calling for dialogue as an adjustment
means and tool, defusing and reaching new religious and social balance
and stability in general.
The urge to try articulating some motivations for the interfaith and
interreligious dialogue at theological high-level, as well as in the parishes or
socially, came to my mind when meditating on a conference His Holiness
Patriarch Daniel held a few years ago.
Understanding this complex situation of the globalizing postmo-
dernity, His Holiness Patriarch Daniel said, at the conference held at the
Cathedral “Notre Dame” in Strasbourg, on April 11, 2011, emphasizing
217
Aurel Pavel
the need for dialogue as a tool for understanding and solving important
social situations with a existential theological significance, the following:
“Religious pluralism can be approached in social, political, diplomatic,
economic, cultural terms, etc. But for those who have the pastoral respon-
sibility for the communities of faith, the first approach should be of pasto-
ral, theological and spiritual order, that is missionary and mystagogically.
In a context where there are two or more different religions, we must ask
ourselves what is the theological meaning of this existential situation, be-
yond any historical, sociological and political explanation concerning the
emigration caused by persecution, poverty or arbitrary dividing territo-
ries, etc. In other words, what is the message or the challenge that God
may have addressed us through such a situation? The existence of several
religions in a country or a region is, of course, a complex phenomenon
that can give rise to feelings of fear or of closure in oneself, insecurity and
anxiety. In this respect, the dialogue and cooperation between political and
religious leaders are particularly important, as well as the dialogue between
representatives of various religions and denominations to reach a peaceful
coexistence or cohabitation. In this context, the challenges or attempts of
interreligious dialogue are primarily spiritual.”1
During the same conference His Holiness Patriarch Daniel briefly
and undeveloped enumerated some of these spiritual challenges, that this
complex situation of globalizing modernity involves, which inspired us
to consider further the problem of the necessity for interreligious and in-
terfaith dialogue, to highlight the motivations and the many benefits this
dialogue can bring on the many social, religious, cultural, spiritual and
material levels, etc.
Through the 4 challenges that he formulates, His Holiness Patri-
arch Daniel outlines basically a 4-way missionary action: socio-political,
spiritual-communautaire, intellectual-cultural and cultic-religious in
which every faithful of every religion and denomination can train and
manifest himself, the challenge for the love of neighbor, developing
«communautaire-spiritual capacity to meet and receive the stranger whose
ethnicity and religion are different from ours», the challenge for spir-
itual awakening developing the «intellectual-cultural capacity to find out
1
http://ziarullumina.ro/document/provocarile-dialogului-interreligios
218
Considerations on the Need for Interconfessional and Interreligious Dialogue
even in differences opportunities to learn from others certain values that

we’ve forgotten or that we have cultivated too little, such as prayer, fasting
practice, the joy of hospitality and the central importance of the family in
human life, the profound dimension of communautaire life, the role of
generosity and gratuitousness in the celebration of life, the harmony of the
relationships with the others», the challenge for fidelity to the religious
identity, developing the cultic-religious virtues, that give us pace in life
and help us «to stay the same while everything is different around us, to
keep our identity as religious minority, in a different context, to remain
practicing Christians in a religious context in which the practice of reli-
gion is essential to human existence», and the challenge for solidarity,
developing civic and social-political capacity and virtues, through prayer
and deed, coming out of the self-sufficiency of our religious identity and
urging ourselves jointly and inwardly to social action and even political
cooperation «with the Christian minorities in difficulty or even persecuted
in different parts of the world».2
His Holiness Patriarch Daniel recommends the dialogue and the al-
ternative means of education that can be developed within ethnic and re-
ligious diasporas, in response to questions and existential issues that the
emigrant may encounter, that is: “How to fit in a religious context dif-
ferent from yours, keeping, at the same time, your original religious and
cultural identity? How to avoid at the same time the tense isolation and
the dissolution of your own identity?” emphasizing that: “In this regard, it
is necessary to develop a culture of coexistence where must be avoided
the transformation of diversity into adversity and the confusion of the
identity with isolation. It requires an education open to others in the
family, school, but also within the religious or confessional community
frequented, because school education supported and controlled by the
nation-state is not sufficient anymore.”3
The need for interreligious and interfaith dialogue to resolve the crisis
facing humanity and religious communities, is claimed also in relation to
other representatives of other religions and faiths, resulting in a realistic
understanding of the complex interactions of social and historical phe-
2
Ibidem.
3
Ibidem.
219
Aurel Pavel
nomena, intensified more along with the social and cultural instability and
the emigration specific to postmodernity and globalization.
In one of his studies, the Jesuit Father Daniel Madigan, professor
of religious pluralism at Georgetown University in Australia, said in this
respect that “we live in a world of diverse pathologies, but we delude
ourselves if we believe that only «those – other people» have, and that
the way to solve our ills is by denigrating others or even get rid of them.
Our pathologies interrelate. The pathologies have long histories and very
imaginative memories. The situation of the Palestinian suicidal attackers
is pathological: young people in the prime of life blow themselves. They
grew up in a pathological situation of repression and occupation – an
action which has grown itself from another pathology – the endemic
fear of Israeli society. But then I ask you: well, from where does this fear
come? From the reaction of Israel after the Holocaust which was really
pathological. But where does this come from? From the pathology of
Nazism. And this? From the Aftermath of World War I, born from the
feelings of humiliation of the German people, and from the long history
of anti-Semitism from Christian Europe. There is a history of patholo-
gies that interact.”4
Moreover, the increasingly existence and development of churches’
diasporas and implicitly of immigrants from different nations in third cul-
tural spaces, the phenomenon of religious and cultural alienation leads,
inevitably, to new missionary situations of religious interaction and in-
terpenetration, for which church leaders should be in dialogue, to find
solutions for these situations and provide specific religious experience for
their believers.
In the Annual Report for 2011, of EKD, we are presented the nu-
merical and statistical magnitude of the phenomenon of migration of
population in different regions of the world, briefly evaluating the causes
that determine the refugee flows worldwide – important factor that must
be taken into account when re-thinking the missionary strategies of the
Orthodox churches, and which argues and pleads for dialogue as indispen-
sable means necessary to solve or at least mitigate social problems and of
ethnic and religious identity that arise in this context:
4
Daniel Madigan, S.J., Muslims and Christians: Where Do We Stand?, in Woodstock
Report, March 2009, p. 5.
220
“There are more than 20 million refugees in the world. According

to estimates from the United Nations Refugee Agency (UNHCR), once
again there are 15-20 million unregistered displaced persons within their
own country of origin who are homeless. Approximately 75% of all these
refugees are women and children. They flee from hunger, poverty, war, vio-
lence and natural disasters. About 200 million people are so-called “eco-
nomic refugees” or migrant workers, or better said “survival refugees” –
people who are looking for work in order to support themselves. About 10
million are war refugees who are fleeing from terror and suffering caused
by war. There are also refugees because of environment, those people who
are pilgrims, because their main source of economic support has been de-
stroyed, whose exact number has not been evaluated yet. The UN esti-
mates that in 2010 more than 50 million people were forced to move
because of ecological disasters. Today’s number of refugees from environ-
mental causes is greater than the number of war refugees. Asia has the larg-
est number of refugees, 8.8 million, that is two times more than those in
Africa (4.8 million). Europe is the goal of many of these. They reach great
distress to get there, paying considerable sums of money to smugglers,
leaving their homes and their families. Many of them end up paying with
their lives. Current reports talk about failed attempts of fraudulent escapes
and numerous dramatic deaths on the coasts of Spain, Sicily and Italy.
Gibraltar became the largest mass grave in Europe, with around 15,000
people drowned there in the last years according to a report of “Pro Asyl”
Organization. Despite these dramatic figures we should remember that
people displaced within their own country make up the largest number
of refugees. This means that they are on the roads and homeless in their
own country or in a neighboring country. Countries that are already poor
usually have to deal with more refugees than richer European countries”.5
Some of the Principles and Strategies of Action in Interreligious
and Interfaith Dialogue
Without forgetting the essential conditions necessary from the Ortho-
dox point of view in order that the religious dialogue be truly constructive
and edifying for the body of Christ – the Church, that is Christological
5
EKD, Annual Report 2011, http://www.ekd.de/english/4693-4707.html
221
Aurel Pavel
and Trinitarian central communautaire character, we will try to formulate

some principles and strategies of action for the interreligios and interfaith
dialogue, arguing at the same time with some historical, cultural-educa-
tional and even social-religious data and observations, the efficiency and
the fruits of interfaith and interreligious dialogue.
Given that our faithful from the diaspora live all the time in contact
and sometimes in certain forms of communion with believers of other
religions, denominations or sects, we consider it necessary to formulate
a written decision, based on the concrete experience of these faithful,
which to address this reality from both exclusivist and inclusivist perspec-
tive, thus defining the framework for an objective and realistic dialogue
with these other religions, denominations or sects, dialogue that would
facilitate the correction of mistakes of our believers and communities, by
accepting criticism coming not only from the inside, but also the external
ones coming from members of other religions or denominations, with
whom our faithful are in contact, knowing that the prophet Jonah re-
ceived a reprimand from the pagan sailors, and the prophet Balaam, from
his own beast of burden.
Last but not least, we consider necessary and appropriate the inter-
religious and interconfessional dialogue and interaction, as possible means
of mediating mission itself, because through the dynamic and engaging
working of dialogue partners, is deepened the mutual knowledge of the
religious identity, which can lead to evangelization, doctrinal edification
and actual conversion of the members of other religions, denominations or
sects engaged in dialogue, for this purpose being necessary the foundation
of interreligious and interfaith dialogue in “missio dei”, defining concrete
action guidelines for dialogue, and the training at all levels of ecclesial life
of missionaries with real intercultural skill and capacity to deliver the mes-
sage and content of the Orthodox faith and religious life.
In the context of a globalized society, the need for dialogue stems from
the need to understand the causes and significance of religious, cultural or
socio-political beliefs and actions of the representatives of other religions,
denominations or sects, a very important step in removing misunderstand-
ings, tensions, oppositions and social divisions, ignorance, alienation and
social isolation of individuals or religious groups, for which the dialogue
and cooperation can remove passivity and numbness of complacency, the
222
uncertainty stemming from suspicion and even aggressive chauvinism,

providing solutions for a peaceful coexistence but also active to the social
groups participating to the dialogue.
The interreligious and interfaith dialogue can serve as a common plat-
form for action and struggle for justice and social equity, for cultivation
of the interfaith solidarity for defense against decadent, unhealthy and
antisocial forms of religious manifestation of the representatives of certain
cults or pseudo-religious groups, that totally deviates from normal and
peaceful nature and calling of any religion – to form moral and religious
people, worthy citizens of the Kingdom of Heaven. Also, mutual help to
urgently and efficiently solve basic human needs, common actions for so-
cial justice, defending the religious or simply people’s social rights, for the
social integration of the various disadvantaged groups, for the reintegra-
tion of young people or members of religious communities become a- or
antireligious because of the social-cultural pressures specific to globalized
postmodern society, highlights, again, the need for interreligious and in-
terfaith dialogue as a tool for achieving justice and social harmony
Although the anthropological conception specific to Orthodoxy is
teo-anthropic or human-divine, founded on the Incarnation of the Son
of God in history to save mankind, Orthodox Christians still must show
themselves available to the appreciation of human values, accepting for
that very reason the dialogue with members of other Christian communi-
ties or religions, taking into account that God created the whole human
race in His image and likeness (Genesis 1, 26a, 27a) and that mankind is
unitary (Acts 17, 26a), and Christ spoke to and converted to faith ordinary
people, who have not yet received Him through Baptism and so they were
not tean-thrope. The feeling of belonging to the general human community
must be the one that animates the individual and the religious community,
despite the fact that piety and worship separate the different members of
different religions, denominations or sects, humanitarian action being an
essential unifying and edifying factor of the individual, as a person and of
the religious group, as authentic community founded through a religious
law, whose positive value is given precisely by the extent to which it re-
spects and builds man as man created in the image and likeness of God.
Doctrinal and ethical challenges of modernity, secularism and post-
modernism claim, again, the need for interreligious and interfaith dia-
223
Aurel Pavel
logue, because modernity and secularism are par excellence trends that
threaten fidelity to the religious traditions of any kind, the members of
different religions and denominations preferring, as “answer” against these
challenges, usually, shutting themselves in their negativistic doctrinal fun-
damentalism, in cultic stereotypes and in the exacerbation of nationalist
feelings which, in fact, worsens more the identity crisis of the members
and of the religious communities, and the society in general.
The religious dialogue and the interfaith and interreligious partner-
ship can discover and provide – through complementary and exchange
of ideas – the doctrinal and spiritual resources common and specific
to counteract and counterbalance the destabilizing effects of religious
communities determined by modernity and secularization. As a result
of the dialogue, the joint and concerted action of the representatives of
various religions and faiths can restore the religious ethos of the sacred-
ness and morality in society, can counteract the establishment of false
religious syncretism and acculturation, that promote pseudo-religious,
moral, cultural, educational and social values, can assert and establish,
in the conscience of the faithful, the absolute value of the eternal call,
which addresses, usually, religion against the relative values of false calls
and imperatives, promoted by the spirit of modernism, by the narrow
circumscription of secularism and by the postmodern amoral and uni-
versalist relativism.
The mutual knowledge through dialogue of the members of different
religions and faiths, is necessary especially in a multi-religious and multi-
confessional society, due to the need of self edification of each member
or religious community, understanding the real and relative places of dif-
ference or doctrinal or ethical-spiritual approach, being facilitated by the
continual pursuit and sharing of truth and facilitating the sharing, as such,
to the participants in the dialogue, the spirit of truth reached by consen-
sus. Thus the conversation during the dialogue eventually leads to conver-
sion, the feeling of confidence, lived by the participants to dialogue, being
testimony of the spirit presence or the animating energy of their social and
community life, the purity, sincerity and spiritual strength and the intel-
lectual wisdom and knowledge of the participants in the dialogue being
essentially necessary to achieve real positive and uplifting results religiously
and socially. Finally, the truth is One and Unique, being confessed in the
224
general human consciousness of justice, good and beauty, the logic and the
common sense helping every man to discover the truth through dialogue –
in which it reveals itself, if it’s worn with seriousness and competence – the
Logos or the absolute divine reason.
The interreligious and interfaith dialogue facilitate the spiritual devel-
opment of individuals, communities and even of other religious traditions,
realizing mutual spiritual and theological enrichment, improvement of the
language necessary to the exposure and explanation of the religious groups
equivalent in different traditions and religious denominations, equivalence
of terms and notions evoking moods and spiritual experiences from dif-
ferent religious traditions, all these mutual enrichment and equivalents
being understood not as promoting of or ever promulgating the essential
unity of all religions or religious denominations – ludicrous and unreal fact
logically – but to form authentic and balanced religiosity as a cultural and
social phenomenon against secularization and atheism, and as authentic
spiritual phenomenon against exclusivism, deviations and religious fanati-
cism which are more and more found in the modern society.
In the conditions of an increasingly acute complexity of modern and
postmodern society, is required a reassessment of the missionary means
and methods, the interreligious and interfaith dialogue – be it intentional,
organized at the level of ordinary members of different denominations or
religious groups, or doctrinal, conducted at the level of theological com-
mission – having to occupy a more important place within mission, along
with evangelization, inculturation, education and spiritual formation of
the faithful through pastoral work or educational, through it being able
to reveal and convey the will and action of God in the world just as well –
and perhaps much better – than by the missionary means and modalities
already mentioned. Emphasizing that we are created by the same Creator
God, that we are called to live as faithful sons in His kingdom – accept-
ing or refusing the invitation belonging entirely to us – even the demons
believe and shudder! – may constitute a far broader horizon for the inter-
religious and interfaith dialogue, in which the religious inclusivism and
exclusivism can express themselves and can serve God, through preaching
and by making the believers of different religions or denominations believe
even from now, in the eternal destiny which their doctrine and religious
group offer for salvation.
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Aurel Pavel
Arguments about the Need for Dialogue at the Level of Theologi-

cal Education
To be able to formulate answers and long-term strategies to face mis-
sionary challenges and to adapt their faithful in diaspora, we consider it
necessary to intensify the meetings and the interreligious and interfaith
dialogues, at least at the level of experts in missiology, knowing that the
line between religion and culture is not easy to define, that we can not
write about other religions and denominations only from what is written
in books or in the media, and that a meeting and a personal relationship
with a specific person from another religion or denomination, reveals the
real complexity and novelty of the religious experience of another religion
or denomination. It should be therefore exceeded the distance between
theory and praxis.
Moreover, to truly and correctly understand representatives of other
religions or denominations, as well as the doctrine and their goals, it would
be required an inter- and multidisciplinary approach by missiologists of
the concrete manifestation of these other religions, denominations and
sects, inviting to the missiology symposia specialists in ethics, sociology,
psychology, philosophy, theology etc, because only a single colored, spe-
cialized approach of these other religions or denominations, leads to a false
perception and understanding of them, only in terms of separate academ-
ic disciplines, which do not exceed their perception and understanding
through a discussion and concerted approach.
For the dissemination and implementation of the results of these inter-
disciplinary seminarial approaches, as well as for enriching the missionary ex-
perience towards emigrational groups, it should be regularly and continuously
organized meetings and workshops with the missionary priests, who, through
their pastoral work among these groups of migrants, meet new and tangible
situations, that could become valuable sources of information and points of
departure in formulating new missionary strategies aimed at these groups of
migrants. Thereby there will be known from direct and immediate contact, not
only from theory and manuals, the true intentions and religious beliefs and
doctrines of different groups of migrants and it will be possible to really meet
the potential states or situations of social and religious interaction, we shall
be able to formulate realistic descriptions of profiles of current religious and
226
interfaith co-participants to the interreligious dialogue, relevant in the indis-

pensable signaling towards the native believers in order to defuse any possible
conflictual situations.
To those who contest, however, the usefulness and effectiveness of
interfaith theological dialogues, we can say that the very analysis of ma-
jor doctrinal disputes – culminating even with the one of Palamas where
it has been stated categorically the futility, the relativity and even the
harmfulness of the human theological knowledge compared to the gra-
cious, inspired theological knowledge – demonstrates that the represent-
atives of these disputes have been in dialogue (even though following the
dialogue sometimes there have been pronounced anathemas and there
have been schisms) and they had a deep knowledge of philosophical and
cultural doctrines in general, without which there would have not been
raised to the ability to formulate doctrinal works that remain witness
over the centuries.
On the other hand, we can say that following the theological and
cultural interdenominational exchanges, there has been produced in the
education and theological knowledge in general a shift of perception of
Orthodoxy in the Catholic, Protestant and even neo-protestant spaces,
witness being the countless cases of converts, sometimes even important
personalities in the field of theological education6 or even the clergy7,
mentioned in books on conversions and mission and in the theological
works that constitute themselves, through their value, as definitive land-
marks of doctrinal Orthodox thinking.
The neo-patristic rebirth emerged as a consequence of ecumenical
dialogue, in which were involved outstanding representatives of modern
Orthodox theological thought like John Meyendorf, Alex Schmemman,
their works such as “Ways of Russian Theology”, trying and managing to
present the Orthodox tradition and thinking worldwide, thereby achiev-
ing an important theological-cultural mission, addressed to other Chris-
tian denominations but also to the representatives of other monotheistic
6
We refer to cases of conversion of some famous theological personalities such as
Olivier Clement, K Christian Felmy, John McGuckin, Gabriel Bunge, James Bernstein,
Frank Shaferr etc.
7
Cf. Fr. Peter E. Gillquist, Coming Home – Why Protestant Clergy are Becoming Orthodox
– Conciliar Press, Ben Lemond, California, 1992.
227
Aurel Pavel
and pagan religions, actually quite important if we look towards possible

future and even current conversion to Christianity and Orthodoxy of the
representatives of other nations and religions.
Here should be mentioned also works of an important theological
value of Lars Thunberg, H. Urs von Balthasar, who, as theologians think-
ers, in few remaining works, achieve the discovery and enhancement, for
the other Christian and non-Christian interdenominational areas in the
world, of the the monumental patristic synthesis of St. Maximus the Con-
fessor, which offers, to the modern theological and cultural scientific think-
ing, the resources of a philosophical understanding, of some important
aspects of the scientific, religious understanding of the world, consistent
with the findings and conclusions of new studies and science, emergent
and interdisciplinary, that may offer new spiritual foundations of future
conversions. The same can be said about the rediscovery and highlighting
of the work of St. Symeon the New Theologian, by the Catholics in the
Research Center of the Academy of France, the dimensions of some Or-
thodox statements on the Theotokos of certain late Byzantine writers such
as St. Theophanes of Nicaea.
The Need for Dialogue within the Ecclesiastical Organization
and Administration
The current situation, of deep crisis of Catholicism and Protestantism
in cultural spaces and cultural heritage of these faiths, along with their
proliferation in areas foreign to them, (spaces of certain Orthodox coun-
tries beset by missions – prolific ones – of other Christian Catholic, Prot-
estant and pseudo or non-Christian denominations, etc), it’s just due to
the complexity, mobility and dynamism of the world and modern man,
who would like a Christianity lived absolutely and completely, not frag-
mentary, only doctrinal and cultic in the Orthodox space, only dogmatist
and juridical within the Catholic one, or just social and activist within the
Protestant and neo-Protestant space. From this perspective, the dialogue
for exchanges regarding doctrinal apperception, community ethos, social
and spiritual practice are also desirable not only in terms of transfer of such
items from Orthodox to Catholics or Protestants, but also vice versa, from
the latter to us, the Orthodox.
228
We affirm this firstly not in terms of certain ecumenical documents

older or newer, but keeping in mind the cultural paradigm and the patris-
tic and philokalic model recommended through the works of St. Anthony
the Great or St. Basil the Great, acquisition by imitation of every good
virtue and teaching found at the very pagans of their times. The ideal
model of a Church, it is known, – and the Serbian hierarch and theo-
logian Nicolae Velimirovici states it very nicely – should be filled with a
dogmatic and spiritual Orthodox doctrine, with a legal Catholic discipline
and a Protestant missionary zeal and social practice, each of the three ma-
jor traditional Christian denominations are updating, depending on the
nature of the faithful and cultural, historical and socio-political conjunc-
tures they went through, only a certain feature of the ideal behavior, which
should be manifested by the Christian in particular and the Church as a
whole. For example, the emphasis put by Orthodoxy on contemplation
and prayer, although totally correct at the level of personal piety and living
of faith, does not exempt the Orthodox Church as a whole of the need to
develop an economic and social assistance system, through which to coun-
ter the losses of faithful to other Catholic and Protestant missions, which
robs them precisely because of the shortcomings in this area. Finally, not
all believers can live on the eschatological absolute plan revealed by the
Orthodox Church, and for those who are still on their path having sins,
temptations, needs and worldly troubles, the Orthodox Church must take
care of them as a mother of her children, trying to realy support them with
material resources, not only with the spiritual ones, as recommended by
St. Apostle James. On the other hand, the emphasis the Catholic Church
puts on the legal administration and the expressing of scholastic doctrine,
do not exempt it in any way from the loss of believers to Islam and other
confessions or forms of mystical religion, which require more discipline in
prayer. Similarly, the emphasis that the Protestants put on social practice
and missionary zeal does not exempt them from the inner crises of spir-
itual and cultural church and social life.
Briefly a complete and perfect man must develop to the fullest his
spiritual, intellectual and lucrative potencies that he has, and at the level of
the Churches or religious denominations, although understood as body of
Christ’s complementary bones, achieving this complete and perfect man
requires providing the right environment for this harmonious develop-
229
Aurel Pavel
ment, because leaving in a state of total retardation of one of these three

potencies, majorly unbalances and ultimately destroys the other two and
eventually the whole man. Man must pray perfectly with the spirit, must
think deeply and correctly with his reason, must work to exhaustion body
and soul, if he wants to complete the holy temple of his psychosomatic
assembly.
Interfaith and interreligious dialogue can help the missionary and the
exponent group of migrants in this respect, giving them the motivational
context and even of inspiration and the spiritual and action environment
for the harmonious enrichment and edification of his inner church, by
confronting his religious life model with models of other denominations
or religions, the professional missionary having here the essential role in
settling, for the ordinary faithful, the possible sapiential or other models or
examples to follow from other religions or confessions.
Conclusions
In the present study we have tried to highlight some reasons that justify
engaging in dialogue, as a means of resolving situations of interaction and
social crisis, determined by migration specific to postmodern and globalist
age. But as it can be inferred the dialogue is not only a useful means for
such situations, but it is constituted as the necessary attitude for spiritual
enrichment and edification because man is a social being par excellence,
being who is defined not through isolation but through communion, the
dialogue with foreign individuals or groups, through their religious voca-
tion, constituting itself as an opportunity for the testing of man to be able
to stay in dialogue and communion with someone different, and, eventu-
ally, to confess the personal beliefs and spiritual identity, which only then
is verified, when confronted with another different identity. We are left on
earth to define ourselves as persons in communion with others, to show
our faith and love for God, and this includes, immediately, the affirmation
with perseverance and in confrontation of a certain spiritual and intellec-
tual structure which, in the end, shows us how Christ took a form in us.
I conclude to justify once again the need for dialogue in the context
of social crisis caused by emigration, with a few words of several people
who have changed the course of world history through dialogue. Henry
Wadsworth Longfellow quotes the following Chinese proverb: “A single
230
conversation at a table with a wise man is better than ten years of study
of books.” Ralph Waldo Emerson said: “Conversation is the laboratory
and workshop of the one that studies.” Eleanor Roosevelt once told: “We
must understand that either we will all die together or we will learn to
live together, and if we want to live together, then we need to talk.” When
2001 was designated by the UN year of dialogue, the Secretary general,
Kofi Annan, said the following: “I see... dialogue as a chance for people of
different cultures and traditions to know each other better, whether they
live on opposite sides of the world or across the street.” Fethullah Gülen,
a leading Muslim scholar from Turkey and an advocate of dialogue, a man
whose words and deeds have inspired millions of people in how to lead a
dialogue, said: “Civilized people solve their problems through dialogue.”8
8
Salih Yucel, The Necessity for Dialogue, http://www.interfaithathens.org/article/
art10271.asp
231
Cultural Challenges and Major Tasks for Romanian
Orthodox Theological Education
Cultural Challenges and Major Tasks for Romanian Orthodox

Theological Education in the 21st Century
Introduction
The current situation of Romanian theological higher education can-
not be properly understood without some historical clarifications, because
such information is scarce in languages of wide circulation. The first Ro-
manian Faculty of Theology was established in Iași, in 1860, after the
German model. Then, other faculties followed: in Chernovtsy (1875; it
operated until 1940, when Bukovina became part of U.S.S.R.), and Bu-
charest (1884; since 1948, The University Theological Institute). In Sibiu,
a theological school was established in 1786, which functioned from the
nineteenth century until 1948 as Theological Academy, and then as Theo-
logical Institute; in 1900, it became the Faculty of Theology. The Faculty
of Theology in Sibiu and the theological institutes in Arad (established in
1822), Cluj-Napoca (1924) or Oradea (1923), were not part of the state
university system, unlike those in Iași and Bucharest1.
The instauration of the Communist regime in Romania brought
profound changes to the socio-economic and theological fabric of the
society. A new Law of Religious Cults came into force in August 1948.
According to it, 14 religious cults were recognized in Romania. The law
was also stipulating the state’s right to supervise and control all of these
cults. The state was to appoint “special delegates” as mediators between
the cults and the state. In actual fact, their role was to achieve a perma-
1
Viorel Ioniță, „Instituțiile ortodoxe de învățământ teologic: factori determinanți
pentru promovarea teologiei ortodoxe”, in Idem (ed.), Teologia Ortodoxă în secolul al XX-
lea și la începutul secolului al XXI-lea, Basilica, București, 2011, p. 140-161.
232
Cultural Challenges and Major Tasks for Romanian Orthodox Theological Education
nent control over the entire spectrum of Romanian religious life. The
same August, a new Law of Education came into force. It stipulated an
exclusively secular and state-controlled education system. The study of
religion was forbidden in all schools at all levels, and the confessional
high schools were subordinated to the Ministry of Education. At the
same time, the Theology Faculty in Chernovtsy (which had been relo-
cated to Suceava), four theological academies in Transylvania and all
theological seminaries in the “Old Romania” were closed. Thus, only
two Theological Institutes, one in Bucharest and the other one in Sibiu,
remained opened.
The December 1989 Revolution and the establishment of the new
democratic regime also influenced theological education in Romania. Af-
ter 1990, the number of Orthodox Theology Faculties has increased, and
the Synod of the Romanian Orthodox Church, in its meeting held on
February 26, 1991, decided that they become part of the state university
system. The main reason behind this decision was the possibility to obtain
full-funding from the state2. The following list contains all Faculties of
Orthodox Theology in Romania – some of them have since been con-
verted from faculties into departments: The Orthodox Theology Faculty
“Patriarch Justinian”, part of the University of Bucharest, The “Dumitru
Stăniloae” Orthodox Theology Faculty of the “Al. I. Cuza” University of
Iaşi, the Orthodox Theology Faculty of the “Babes-Bolyai” University of
Cluj-Napoca, the “St Andrei Șaguna” Orthodox Theology Faculty of “Lu-
cian Blaga” University of Sibiu, the Orthodox Theology Faculty of the
“Aurel Vlaicu” University of Arad, the “Bishop Dr. Vasile Coman” Ortho-
dox Theology Faculty of University of Oradea, the Orthodox Theology
Faculty of the University of Craiova, the Orthodox Theology Faculty of
the “Ovidius” University of Constanta, the Orthodox Theology Faculty
of the “1st of December, 1918” University of Alba Iulia, the Orthodox
Theology Faculty of the “Wallachia” University of Târgovişte, and those in
Pitești, Caransebeş or Baia Mare.
2
Daniel Buda, „Teologia ortodoxă românească în Universitățile de stat: cadrul
istoric, situația actuală și perspective de viitor”, in Ioan Tulcan, Cristinel Ioja, Filip
Albu (eds.). Teologia ca vocaţie eclezială, pastoral-misionară şi dimensiunea sa academică.
Dinamica Facultăţii de Teologie Ortodoxă „Ilarion V. Felea” din Arad în context contemporan
(1991-2011), Astra Museum, Sibiu, 2012, p. 52.
233
I am going to examine below some of the main challenges the Ortho-

dox Theology Faculties in Romania are facing, challenges that arise both
from internal and external causes.
Ethical challenges
There are voices stating that the Romanian higher-education system
is dealing with a crisis. It suffices to reread Nicolae Iorga’s late-nine-
teenth-century and early-twentieth-century writings, in order to see that
today, in the early twenty-first century Romanian, the situation of our
universities has not changed too much3. I find the same deficiencies:
faculties that do not rise to the task of their high mission, the lack of
teachers’ scientific training, the libraries’ pour endowment, the rather
general orientation of the studies, the lack of a current bibliography and
practical lessons, the absence of the classical studies, which are indis-
pensable for a humanist education, the weak emphasis placed upon the
studying of the sources, the exclusive reading of lecture notes or mostly
disordered and unsystematic reading, the unselective acceptance of what
is new and foreign in the detriment of what is old and native, the lack
of moral ideals, the unproductive rivalry between teachers, the mutual
teacher-student helping practice when it comes to occupying leadership
positions within university’s hierarchy, seminar papers, graduation theses
and even doctoral theses plagued by plagiarism or which are but “a na-
ive certificate of imbecility”, punctual learning, just in order to pass an
exam, instead of continuous learning, for life.
I bring into discussion, as a case study, the Romanian academic cul-
ture that has become a true “culture of plagiarism”4. Plagiarism as intellec-
tual theft comes under a multitude of forms, ranging from internet copy/
paste practices to entire books being translated and appropriated by their
“translators”, the illegal practices being facilitated by the fact that critical
reviews have long ago disappeared from our specialized magazines. The
phenomenon is being perpetuated at all levels: among pupils, students,
3
Nicolae Iorga, Opinii sincere şi pernicioase ale unui rău patriot, Humanitas,
Bucureşti, 2008, p. 46-64.
4
Septimiu Chelcea, “Cultura universitară – cultura plagiatului?”, in Idem (ed.),
Ruşinea şi vinovăţia în spaţiul public: pentru o sociologie a emoţiilor, Humanitas, Bucureşti,
2008, p. 236-247.
234
professors, even among the “scholars” that managed to acquire a seat in

the Romanian government or Academy (sic!). Plagiarism becomes thus a
pervasive “rule of the game”, same as bribery, nepotism or traffic of influ-
ence. An alarming level of generalization has been reached, a vicious circle
that is hard to avoid. Why is this happening? Because if professors can
plagiarize (and some of them are not even the authors of the books or stud-
ies – which are absolutely necessary for their promotion – but a task that
falls upon their assistants’ shoulders), then students plagiarize too. Is it still
surprising that, instead of trying to stop plagiarism, some teachers even
encourage it? The following statement remains, unfortunately, perfectly
true: “Intellectual fraud, as a whole, and plagiarism, in particular, are the
number one enemies of the higher education system in today’s Romania”5.
It is beyond any doubt that the Orthodox Theology Faculties are
not an exception: see for example the accusations of plagiarism that Prof.
Dr. Mircea Păcurariu brought against several authors of The History of
The Romanian Orthodox Church textbooks, in the Romanian Orthodox
Church Journal 121 (2003), no. 1-6, p 745-748. The form and substance
problems of these faculties are not restricted to this aspect: there are discus-
sions regarding the need for modernizing and fundamentally restructuring
the Romanian theological education system, as it is being “developed in an
inflationary and pseudo-academic manner” situating itself within “a moral
and intellectual crisis” set into “sterile and anachronistic clichés”6. With
the occasion of the “Stăniloae Centennial” (2003), Radu Preda was mak-
ing a comparison between the academic activity during the times of Father
Dumitru Stăniloae (1903-1993) – the most prominent Romanian Ortho-
dox theologian of the twentieth-century, and perhaps of all times – and
the contemporary period. Previously, theological training was based, un-
like today, on the study of classical and modern languages, the ecumenical
opening being happily completed with a pan-Orthodox one. Theologians,
through articles in high-ranking journals, were seeking and maintaining a
lively dialogue with the culture and spirit of their time. This meant that
theology was playing a prophetic role within the academic landscape and
5
Ibidem, p. 242.
6
Ioan I. Ică jr., „Dilema socială a Bisericii Ortodoxe române: radiografia unei
probleme”, in Ioan I. Ică jr., Germano Marani (eds.), Gândirea socială a Bisericii, Deisis,
Sibiu, 2002, p. 564.
235
beyond it. Today, our theology finds itself in a full crisis, caused and main-
tained, inter alia, “by the high number of existing Orthodox Theology
Faculties, generators of an equally large number of graduates, transcend-
ent future unemployed subjects of this country, the increasing amount of
intellectual imposture, the granting of unmerited academic degrees, the
purposeful application of a suicidal strategy favoring quantity to the obvi-
ous detriment of quality, turning academic criteria into some relative set of
rules and undermining any form of excellence”7.
At its deepest level, the crisis of the Romanian theological higher
education system is due to the alienation in spirit from the coordinates
of Orthodoxy’s identity. Without being able to provide any longer ap-
propriate answers to the questions of the contemporary man, academic
theology appears more like a self-sufficient world, promoting a fossilized
language understood only by “the experts”, being busy with the internal
struggle among the generations and their pride groups. The same policy
of monochromatic quality to the detriment of quantity is practiced almost
everywhere8.
Under the Law which came into force in 1998, Faculties of Theology
have a double subordination, to the State and to the Church (through
the local hierarch, with whose blessing professors teach; in turns, prospec-
tive students can gain access to study Theology in the specialized Faculties
only with the hierarch’s blessing). Furthermore, the Romanian Orthodox
Church gives its blessing also for the appointment of the leadership of the
theological faculties, which is absolutely mandatory. As it has already been
said, “this double jurisdiction may ... extend administrative procedures
and produce some confusions”9. Thus, some hierarchs want to fully con-
trol the structure and the process of theological education, through their
direct involvement, either as professors or deans.
There are also voices that question the need for an active role of reli-
gious education, in general, and of the Orthodox one, in particular, within
Romanian higher education system, arguing that there is a “risk of confes-
7
Radu Preda, Semnele vremii: lecturi social-teologice, Eikon, Cluj-Napoca, 2008,
p. 270.
8
Ibidem, p. 270-271.
9
Iuliana Conovici, Ortodoxia în România postcomunistă. Reconstrucția unei identități
publice vol. 2, Eikon, Cluj-Napoca, 2010, p. 620-621.
236
sionalization”. “The Expansion of Religious Manifestations in Romanian

Higher Education. Organization, Case Studies, Consequences”, is a re-
port drafted by Liviu Andreescu, and Judit-Andrea Kacsó, and it was pub-
lished in Noua Revistă de Drepturile Omului [The New Journal of Human
Rights], 5 (July-September 2009), no. 3, pp. 77-13010. The conclusions
are clear-cut, pleading for the “deconfessionalization” of the Romanian
academic environment: “The confessional organization of theology had
also a negative impact upon the development of some scientific fields re-
lated as interest, method and/or object of study, that respond a lot better
to the scientific mission of the university”. Therefore, the following rec-
ommendations are made, concerning the relations between the university
and the Church, 1. Each university in Romania, public or private, must
have an easily accessible document for the public that explicitly drafts the
university’s policy regarding religious events of any kind that occur on its
academic campus. Such a “code regarding the religious activities in the
academic environment” will include at least: a) a statement of the princi-
ples governing the religious activities on campus (protecting the freedom
of conscience, non-discrimination, etc.); b) rules regarding the conduct of
such activities (conferences, projects, etc.) so they will respect the above
mentioned principles; c) the collaboration rules between the university
and the student associations with religious affiliation, respectively with
religious organizations (cults, associations, groups) d) complaint proce-
dures and ruling bodies for conflict cases that have appeared in the wake
of the religious events and activities undertaken in the academic environ-
ment (for example, through the university’s ethics committee). 2. Public
institutions of higher education must eliminate any religious/confessional
symbols from the academic environment, which violate inherently the
freedom of conscience of a part of the academic community. For the same
reasons, state universities must give up upon organizing religious celebra-
tions at the opening of the academic year, graduation and inauguration
of new buildings or other facilities. 3. State and private universities must
adopt policies regarding the compliance with religious practices of the
10
Liviu Andreescu, „Double or Nothing: Academic Theology and Post-Communist
Religious Policy”, in Journal of Church and State 52 (2010), nr. 3, p. 540-570 (available here:
http://www.constiinta-critica.ro/upload/documente/Raport-manif_relig.pdf, accessed on
12.12.2015).
237
members of the academic community. For the students and other mem-
bers of the academic community that observe strictly the Sabbath there
must be alternatives for examination or participation in other mandatory
or optional academic activities, when these activities are scheduled on Sat-
urdays or Sundays. Such options should also be considered in the case of
major religious holidays of confessional minorities. 4. Public universities
are not intended for religious activities. If however they consider reason-
able to provide religious assistance on campus, they are required to make it
available equally to all members of the academic community, regardless of
religious affiliation. This requires the transformation of the praying places
in universities from denominational chapels into ecumenical chapels. 5.
Private and public higher education institutions, with or without special
status, must stop the illegal practice of requiring from candidates (on their
admission) and students information about their religious affiliation.
Regarding the organization of theological studies, there are several
recommendations into account: 1. The requirement of “dual subordina-
tion” of theology faculties is incompatible with the university autonomy
(guaranteed by the Romanian Constitution) and with the university staff’s
right to academic freedom. The faculties of theology in the state controlled
universities, regardless of their religious affiliation, must become independ-
ent bodies with respect to any authority to be found outside of the public
higher education system, inclusively in relation to the church. The inde-
pendence of state run theology faculties should be reflected in students’
admission process, recruitment of research and didactic staff, promotion
system, as well as in didactic and scientific academic activities undertaken
by theologians. 2. In order to separate public universities from religious
institutions, the former have to formally declare the incompatibility of
a church’s hierarchical positions or the leadership of a religious associa-
tion with the university (rector, vice-rector), faculty (dean, vice-dean) or
department (head of department) management positions. 3. In the spirit
of organizing the fields of study and the specializations in the Romanian
higher education system, as well as in the spirit of organizing the higher
education institutions in Romania, the theology faculties must give up
the double specialization, in the modules of study leading to a “double
degree”, as well as to secular specializations (social assistance). 4. In order
to improve institutional capacity and the educational offer, as well as to
238
increase academic performance in theology, we recommend that the state

universities take into account the unification of denominational theology
faculties in a single Faculty of Theology. This may also provide, eventually,
specializations in denominational pastoral theology. 5. We recommend
that Romanian universities, public and private, consider widening the pro-
grams that have as subject religion through ecumenical theology speciali-
zations and/or religious studies. This would be in line not only with some
contemporary trends in European higher education, but also with the real
needs of Romanian society11.
The presence of Theology Faculties, from the perspective of the Or-
thodox Church, in the ambit of state universities is absolutely normal. On
the one hand, Orthodox Theology Faculties justify their presence within
the ambit of universities especially as some of them, such as those in Bu-
charest and Iaşi, were co-founders of those universities, the former in 1881
and the latter in 1860. On the other hand, the presence of these faculties
within the ambit of university is “a real blessing”: they can offer the uni-
versities, within which they carry out their didactic activity, “a model of
university life that is characterized by competence, education, diligence,
fairness, morality, conscientiousness and cooperation ...”. Thus, they “can
contribute substantially to the Romanian society’s moral and religious re-
covering process, which is long overdue, to its change and its renewal”12.
Cultural Challenges
The presence of Theology Faculties in state universities is also rais-
ing cultural issues, referring specifically to the more general issue of the
relationship between theology and science (humanities and science). Of
all challenges, one is of a very special character – by what criteria should
11
Ibidem, p. 540-570.
12
Nicolae Necula, „Raportul dintre universitate şi Facultăţile de Teologie Ortodoxă
din România”, in Studii Teologice 1 (2005), nr. 1, p. 181-188. See the same issue,
which contains papers presented at the first National Congress of Romanian Orthodox
Theology Faculties, panel: The Key Issues Orthodox Theology Faculties Are Facing in
Romania Today: Revd. Prof. Dr. Ioan Chirila, “Structura învăţământului teologic astăzi
(planuri, programe)” (p. 189-193) Prof. Dr. Nicolae Achimescu, “Relaţia dintre facultate
şi Biserică” (p. 194-199) and Assist. Prof. Dr. Ionel Ungureanu, “Perspectivele aşezării
facultăţii de teologie în socialul contemporan” (p. 200-204).
239
theology professors be promoted? – and one of a more general character:

what is the role of the Faculty of Theology in the university?
The first issue to be considered is that of a review of the evaluation
criteria for research in the field of Orthodox Theology. Here, the high
quantitative demands do not automatically lead to high quality - increased
quantity requirements stimulate research of poor quality and imposture
(the most “hardworking” ones are those lacking scientific honesty). On the
other hand, quality evaluation based on recognition in academic environ-
ments unsuitable to Orthodox Theology is not relevant (see the exclusive
emphasis placed on ISI & ERIH). As it has already been mentioned, a
possible remedy would be to promote the cumulative character of indi-
vidual research: for deterring opportunistic research (for aims related to
promotion, personal prestige, material benefits, etc.). Extremely impor-
tant is the assessment of the researcher’s capacity to continue and deepen a
line of research, not only to achieve a certain number of research products
more or less legitimate. Consistency, coherence, the depth of a research
line must also be stimulated. Group and interdisciplinary research should
also be stimulated, in order to overcome ideological and methodological
myopia, respectively academic individualism, which are not uncommon in
Orthodox Theology13.
Secondly, the university crisis, that Allan Bloom has identified in the
American environment, becomes something characteristic to the Euro-
pean environment, as well (however, in addition to the common points,
there are some obvious specific differences upon which we would not in-
sist here)14. This crisis cannot be overcome unless we first deal with the
reevaluation and reorientation of the university environment according
to its purpose. In other words, the fundamental question must be reiter-
ated: what is the mission of the university? José Ortega y Gasset already
provided an answer to this question, and his vision remains, in our opin-
ion, still valid today. The primary argument for the Spanish philosopher is
that life must be cultured and culture must be vital. Hence the main mis-
sion of university is: culture. We are not talking here about that so-called
13
Sebastian Moldovan, „Cu privire la criteriologia evaluării cercetării în domeniul
Teologiei Ortodoxe”, in Revista Teologică 21 (2011), nr. 4, p. 363-369.
14
Allan Bloom, Criza spiritului american: cum universităţile au trădat democraţia şi
au sărăcit sufletele studenţilor, Humanitas, Bucureşti, 2006, p. 540-570.
240
“general knowledge” - suitable for programs like “Do You Want to Be a

Millionaire!” - a series of vague and “ornamental” knowledge, but of cul-
ture as a “system of clear and firm ideas” about life. This system is mainly
characterized by clarity, interest for critical contemporary issues, coexist-
ence, the exigency of dialogue, the selection and ranking of information,
the rejection of superficiality, etc. In fact, all these requirements are put in
the service of fulfilling the destiny of human being, destiny that cannot be
achieved without assuming a mission and a calling.
Overcoming today’s university crisis, no matter how hard the legisla-
tive bodies are striving, cannot be achieved through a reform that would
simply reduce itself to the correction of some abuses. At the foundation
of the university reform must stand the rediscovery of its true mission.
The destiny of an entire nation depends on this rediscovery, because when
“a nation is great, its school is good too. There is no great nation, whose
school is not good too”15.
One problem is that school is becoming more and more “elitist”, but
not in the good sense, to which we will refer later, but in the sense that
education (especially higher education) becomes the privilege of children
belonging to wealthier classes of society. University begins to produce,
through increasing tuition fees year by year, revenues, which, unfortunate-
ly, do not, reflected themselves into the quality of its research. On the con-
trary, many university rectors consider this revenue increase being solely
their contribution and therefore, they and their relatives should benefit
from some of their financial “achievements”.
The current university reform in Romania takes on the distinction
made a few decades ago by José Ortega y Gasset between the education
of intellectual professions and the training of future researchers. On the
one hand, the university teaches you to be a physician, pharmacist, lawyer,
judge, notary public, economist, government official, professor of science
or foreign languages, etc. On the other hand, the university cultivates sci-
ence itself, i.e. research. This latter aspect refers to the “creative function” of
science. The assessment made by the Ministry of Education and Research
favors the universities orientated towards the latter direction. However,
the two orientations of the university are often very closely related and
therefore it is difficult to make a distinction between them. Returning to
15
José Ortega y Gasset, Misiunea Universităţii, Univers, Bucureşti, 1999, p. 19.
241
the concept of Ortega y Gasset, the world of ideas is unitary16. Culture en-
compasses both aspects, the intellectual profession and scientific research
being therefore “the vital system of the ideas of each time.” Thus culture
must not be reduced to a simple science. With a touch of irony, the “new
barbarian” is brought before us, i.e. the professional, more learned than
ever, but also more illiterate. Even if contemporary society needs good
professionals, this does not mean that we must become “boors of science”.
“Science is the greatest miracle created by man, but above it is human life
itself which makes it all possible”17.
To what extent may theology be the “soul” of a University? Andrew
Louth suggests a possible answer in his exciting study entitled “Theol-
ogy, Contemplation and University”18. The starting point of this study
is the conviction that, theology, being one of the first faculties of medi-
eval universities, the place that the faculty of theology occupied in the
early university system is relevant to the current situation. From the very
beginning, we must add that medieval universities emerged in the early
twelfth-century out of the monastic and cathedral schools of the time.
These schools had retained and continued many elements of education
from the Greek and Latin classical antiquity19: besides learning Latin, the
medieval university system was focused on studying the so-called “liberal
arts” (artes liberales), the trivium (grammar, rhetoric, dialectic), and the
quadrivium (music, arithmetic, geometry and astronomy).
Andrew Louth states that the purpose of monastic schools was to pro-
duce monks who could sing during the divine services, who were literate,
and able to make future copies of scriptural and liturgical texts. In addition,
monastic schools existed in order to help monks fulfill their calling, i.e. to
know God, knowledge that was the same thing as contemplation (contem-
platio). Several steps had to be undertaken, usually four: reading (lectio),
meditation (meditatio), prayer (oratio) and contemplation (contemplatio)20.
16
Ibidem, p. 30.
17
Ibidem, p. 32-33.
18
Andrew Louth, „Theology, Contemplation and the University”, in Studies in
Christian Ethics 17 (2004), nr. 1, p. 69-79.
19
Henri-Irénée Marrou, Istoria educaţiei în Antichitate vol. 1, Meridiane, Bucureşti,
1997, p. 11 ff.
20
A. Louth, op. cit., p. 70.
242
In cathedral schools, from which the universities evolved, this model

of education distanced itself from the monastic context, without leaving
it entirely. For a better understanding, we must mention the distinction
made – especially by Aristotle, but with roots even deeper into ancient
Greek philosophy - between “active life” (bios praktikos) and “contempla-
tive life” (bios theoretikos). The distinction targets, on the one hand, the
life of daily activities (business and trade, agriculture and manufacture),
and on the other hand, the world of thought. The word theoria derives
from a verb meaning “to see”, “to look”: for Greeks, knowledge was a kind
of seeing, a way of intellectual seeing. Contemplation is thus knowledge,
knowledge of reality itself. Another fundamental distinction, being closely
related to the distinction between active and contemplative life, takes place
at the level of human reason between its side which solves problems, cal-
culates and makes decisions (named by the Greeks phronesis and dianoia,
and by Latins ratio) and the side concerned with discovering the truth, of
seeing (for which the Greeks used the words theoria or sophia, “wisdom”,
or nous, “mind” and the Latins the word intellectus). In turns, St. Augus-
tine will differentiate between scientia and sapientia: the first is done by
ratio, the second by intellectus. The conclusion is that human intelligence
operates on two distinct levels: a basic level, concerned with doing things,
and a different level, concerned with the mere sight, contemplation or
knowledge of reality21.
The distinction mentioned above is relevant for the proper under-
standing of the mere word “school”. The word sends us to the Latin scola,
which in turns, takes us to the Greek schole, the meaning being that of
“quietude, rest, leisure, ease, tranquility, recreation”. In our world, the
need for pause or rest is undisputable of course, but this need serves the
daily activities, in the sense that, after rest or fun, people get back to work.
According to the original meaning of the word “school”, the aim was ob-
taining that theoria or contemplatio. To be noted that “medieval universi-
ties were engaged in a massive recovering work of all human activities that
have become fragmented as a result of the fall of human nature.” As well
as in Byzantine monastic tradition, when referring to “natural contempla-
tion” the universe had to be known (contemplated) as a unitary creation of
God, able to help the human mind see Him.
21
Ibidem, p. 71-72.
243
Viewed from the perspective of this primary purpose, of giving people

time to think, to detach from quotidian activities, the mission of univer-
sity has failed, no doubt. On the other hand though, universities have
continued to exist and have adapted themselves to future times22. Through
a long evolutionary process, today all academic results need to be quanti-
fied: professors produce education (measurable), which is consumed by
students (measurable) and research, consumed by investors (measurable).
Therefore everything related to the university has to be clearly weighed
and evaluated. For example, a professor’s educational quality is measured
by the number of books, studies, articles or reviews that he produces over
a defined period of time; in turns, the quality of a student, is determined
solely by his marks.
Based on the Greek-Christian heritage, it must be again emphasized
that human life means more than productivity, and a perfect human so-
ciety does not have to be strictly financially and economically efficient. In
the same manner, we should remember that “academic people are people
paid in order to have time to think”23.
How many of the modern academics would still agree with the ortho-
dox view that the true status of the intellect is prayer? How many of these
academics would reach the conclusion that science has no value in itself,
that it is not infallible, and especially that it cannot always be quantified
financially? The role of a theology faculty within the university can be
summarized as follows: to remind people that there is no knowledge for
the sake of knowledge24, that life is above science and especially that all
human knowledge is by definition limited, whether we speak of scientific
knowledge, humanities, of liberal arts, all these types of human knowledge
must be integrated into the only genuine knowledge, the one stated by the
psalmist: “Be at rest and know that I am God” (Scholasate kai gnote hoti
ego eimi ho Theos)25. An equally serious problem stems from the fact that
22
Christophe Charle, Jacques Verger, Istoria Universităților, Institutul European,
Iași, 2001, p. 145 ff.
23
A. Louth, op. cit., p. 76.
24
Ibidem, p. 79.
25
Horia Roman Patapievici, Omul recent: o critică a modernităţii din perspectiva
întrebării „Ce se pierde atunci când ceva se câştigă?”, , Humanitas, Bucureşti, 2008, p.
249-280.
244
the information flowing nearly to the speed of light (i.e. over the Internet)
generates communication and not communion. It is a paradox which can
be solved through the struggle of the Faculties of Theology to build a real
and not illusory collective identity (as Facebook or Twitter). Not he who is
not on the internet does not exist, but he who does not become a member
of God’s kingdom is doomed for oblivion26.
Potential Solutions
The reform of the theological education system is a serious problem
for an increasing number of orthodox theologians; we should remember
the sketch drawn by Mihail Neamţu27. To conclude, I will briefly present
below his proposal in a few points that can structurally reform the Ortho-
dox theological education in Romania:
1. Improving the Orthodox students’ living standards, and help them

break through that “poem of trash” which describes life in the dormitories
in seminaries and theological faculties? The promiscuous atmosphere fos-
tered by student hostels as well as meeting the minimum hygiene condi-
tions. In addition, to decent living conditions in hostels, “it would be ideal
for the theology faculties to have their own student campus, with a library,
computer room, bedrooms, a dining room and a sports site. This campus
should be located in a pleasant, quite place, surrounded by vegetation, ac-
companied by the sound of the bells, guarded by the discreet silhouette of
a church where teachers and students could meet each other daily”28.
2. The reassessment of the status of the theology professor and es-

pecially the fight against the three diseases that target him: professional
imposture (plagiarism, bribery, etc.), moral disqualification (defying the
Decalogue) and nepotism. Although there are other problems that need
to be solved (see for example the monosexism in Faculties of Theology),
the first diseases require the acceptance of the logic of pluralism and com-
26
Radu Preda, „Comunicare versus comuniune. Marginalii social-teologice despre
internet”, in Tabor 5 (2012), nr. 10, p. 55-70.
27
Mihail Neamţu, Bufniţa din dărâmături. Insomnii teologice în România postcomunistă,
Polirom, Iaşi, 2008, p. 80-92.
28
Ibidem, p. 82.
245
petition regarding the entry into Faculties of Theology; once a person is

accepted as a member of the teaching staff, he should be assigned the posi-
tion of a tutor or confessor (freely chosen by the student), if he had been
previously ordained a priest.
3. Adapting the curriculum of theological education to the Holy Fa-

thers’ mystagogic scheme: it must start with ascetic instruction (Scripture
readings, especially the Psalms and the Books of Wisdom), then continue
with natural contemplation (the ethical philosophy of pagan thinkers and
Church Fathers), and finally with the dogma. The teaching of faith must
cease to be as a “reservoir of ammunition and ideological clichés”; the teach-
ing of the Church should not form a closed system of axiomatic sentences,
but must be rooted in the Patristic Tradition as its source of living water29.
4. Precisely through this return to patristic sources, Orthodox Theol-

ogy should follow also the manner in which the Holly Fathers did theol-
ogy (thorough knowledge of classical languages is essential for the study of
patristic theology). It is therefore necessary that theology must take more
into account the current problems of contemporary man. All curriculums
of Faculties of Theology should contain courses on the ethics of sexuality
and marital life or Christian bioethics. In the case of the philosophy or
history of religions, the apologetic tendency of caricaturing pagan philoso-
phers or satanising the founders of other religions should be overcome.
Studying the “others” requires tolerance and openness to dialogue.
5. Regarding the question of methodology of teaching the model of

excessive memorization and reproduction of course notes should be over-
come. The focus should not be placed upon the obligation to memorize
long lists of patriarchs, dates when worship places were consecrated and
or when theological battles took place, but on the interpretation of these
events, of their relevance as paradigms in the history of the church. It is
also required to increase the attention and importance of seminar work
– coherent seminar papers, with assumptions and conclusions, critical ap-
paratus and personal remarks. It is imperative that plagiarism be severely
29
Ibidem, p. 85-86.
246
punished. Relations with other schools of theology, both in the East and
the West, should be intensified.
Among other proposed solutions (a more efficient use of libraries,
reassessment and (re)highlighting the purpose of doctoral studies, etc.),
Mihail Neamţu recalls that a faculty of theology is not a monastery nor
it can substitute the Christian’s spiritual education, who is in permanent
contact with his parish church. As José Ortega y Gasset, Mihail Neamţu
recalls that “we cannot demand from theology schools more than they can
give.” In other words, “there is no need that the good pastoral theology
student, for example, be a candidate for asceticism or a young scholar with
a morgue. The church would gain a lot if graduates would be astonished
connoisseurs of their own tradition, open to the questions of the world
and diligent disciples of God’s Word. “A good orthodox theology graduate
is the one who managed to acquire an existential compass which, both for
himself and for those around him, continually shows “our east, the one
above”. Praiseworthy are those schools of theology that get to give a gradu-
ating diploma to some people who possess intellectual maturity, emotional
health, spiritual power, civic responsibility, work capacity through educa-
tion, etc. The text deserves to be quoted in full: “Nobody would like to
meet a priest who thinks he knows everything - from Babylonian cosmolo-
gies to the role of the value added tax in a market economy. It is important
to know where to look, than to think that you have found a universal truth
without having ever looked for it. The Church does not need erudition
only, but also people who have discovered the enthusiasm of living cogni-
tion and spontaneous love, the naturalness of spiritual life, the joy of serv-
ing the person next to them and the infinite wisdom of God”30.
30
Ibidem, p. 91.
247
Daniel Buda
Theological and Ecumenical Education: Integral Parts of a

Complete Formation in Theological Institutions
Daniel Buda
Introduction
I would like to address firstly here the relationship between theologi-
cal and ecumenical education in Romanian Orthodox context and to ar-
gue, as the title highlights, that they are integral parts of a complete theo-
logical formation which need to be taught in the Romanian theological
institutions which educate clergy and other types of human resources to
be engaged in the ministry of the Romanian Orthodox Church. In the sec-
ond part of this paper I will try to present my own opinion regarding the
relationship between ecumenism as a theological discipline, part of theo-
logical formation, and the other theological disciplines. It is my hope that
such a reflection might contribute to shaping the concept and curriculum
of ecumenism as a theological discipline to be taught in Romanian Ortho-
dox Faculties. At the end of the second part, I will also briefly refer to the
relationship between ecumenism and inter-religious dialogue. In the third
part I will formulate seven “we-should-not”-points in relationship with
ecumenical formation and teaching of ecumenism.
Theological and/or Ecumenical Formation?
In the context of Romanian Orthodox Theological faculties, ecumen-
ical formation is entrusted to a discipline called “ecumenism” which is
taught together with “mission.” Therefore, in the curriculum of the Roma-
nian Orthodox theological faculties, there is a discipline called “Mission
and Ecumenism.” I will make a few comments later on this combina-
tion and what are, in my opinion, the advantages and disadvantages of
248
TheologicalandEcumenicalEducation:IntegralPartsofaCompleteFormationinTheologicalInstitutions
this association. Important is for the time being to highlight here the fact
that in Romanian Orthodox theological faculties, ecumenism is taught
as a distinctive discipline. This is not the case in all Orthodox theological
schools in the world1, as it is not the case in other theological institutions
belonging to other Christian confessions. Because ecumenism is part of
the curriculum of Romanian Orthodox theological faculties, the question
of this subtitle – Theological and/or Theological formation? – does not make
a lot of sense. In other contexts however this question is meaningful. I have
heard several times people involved in ecumenical work saying: “I am an
ecumenist, not a theologian.” For me, such an affirmation was and still is
quite surprising since we Orthodox tend to think that it is impossible to
be an “ecumenist”2 and not a theologian at the same time. The above men-
tioned affirmation is in my opinion rather a symptom of a serious problem
the ecumenical movement is facing: the de-theologization of ecumenism.
The ecumenical movement and especially its representative ecumenical or-
ganizations need a solid theological basis; otherwise we all run the risk to
transform ecumenism and ecumenical theology in an empty discourse or a
mere propaganda. I will refer to this in the last part of this paper.
Relationship of Ecumenical theology with other theological dis-
ciplines
Today, most of the Orthodox theologians would agree that the classi-
cal division of theology in Biblical, Historical, Systematical and Practical
theology is a scholastic influence and that theology as a science or dis-
course about God and His work in the world has a holistic unity. Knowing
this, one speak often on the relationship between different theological dis-
cipline, using as a starting point one of them. Just to give my own example,
in my introductory seminary on Church History, I talk to students about
the relationship of Historical theology, especially of Church History, with
the other theological disciples using Church History as a starting point.
Here I will try the same, using Ecumenical theology as a starting point.
1
See the volume Gennadios of Sassima (and other editors), Orthodox Perspectives
on Ecumenical Theological Education, Volos Academy Publication, 2014.
2
Under « ecumenist » one might understand not only a specialist in ecumenism
or ecumenical theology, but also a person who is interested in promoting ecumenical
values and Church unity.
249
Daniel Buda
In relationship with biblical theology, Ecumenical theology needs to

underline that the idea of unity and especially of Christian unity is pre-
sent in the Bible. Therefore ecumenism has solid Scriptural foundations
which need to be highlighted since we all understand the Bible as part of
our common revelation.3 Indeed the Bible has an “ecumenical character”
but at the same time difficult passages which might suggest encouraging
fundamentalist approaches or even disunity and rejection of reconciliation
needs to be approached and discussed.
In relationship with historical theology, the most important aspect in
my opinion is to underline that ecumenism as an effort to reach Church
unity is not a recent modern trend or tendency, but it existed in different
forms within Christianity since it faced divisions. Therefore I suggest to
use instead of “ecumenical movement” the expression “modern ecumeni-
cal movement” underlining that efforts for unity have a long history within
Christianity. It is important to present the history of Christianity in a non-
polemic way. Speaking about the Romanian context, I mentioned several
times that in the past, and partly even today, Church History has been
taught is a very polemic way. Too often our sources to present Catholicism
were Protestant books authored in the time of Confessionalism, as the
sources to present Protestantism were Roman-Catholic books produced
in the same period. Even today our curriculum of Church History insists
too much on some delicate problems within Western Christianity with
the untold intension to highlight that they faced permanently major prob-
lems. I pledge for a fair presentation of our own and of other traditions,
meaning to present first of all the historical truth and for a “de-confession-
alization” of Church History. Some “ecumenical Church Histories” were
published, presenting advantages and disadvantages or challenges which
I discussed in some other publications.4 Ecumenical Theology needs to
be related with Patristic Theology which plays such an important role in
3
See Ivan Dimitrov, Scriptural Foundations of Ecumenism According to Ortho-
dox Understanding in Pantelis Kalaitzidis (and other editors), Orthodox Handbook on
Ecumenism. Resources for Theological Education, Oxford, 2014, p. 59-63; Miltiadis Kon-
stantinou, The Ecumenical Character of the Bible as a Challenge for the Biblical Studies in
Orthodox Teaching Today in Orthodox Handbook on Ecumenism …, p. 64-68.
4
See Daniel Buda, Kirchengeschichte als Wissenschaft. Versuch einer orthodoxen Per-
spektive in Bernd JAspert (ed.), Kirchengeschichte als Wissenshaft, Aschendorff, 2013, p.
250
Orthodox theology. In essence, Patristic Theology shows us that (1) the

Church Fathers struggled for church unity; (2) the Church Fathers were
involved in theological dialogue also with those considered or officially
condemned as heretics; (3) the Church Fathers were against isolation of
any kind; (4) the “neo-patristic movement” of 20th Century has an impor-
tant ecumenical dimension.5 Romanian Church History which is taught
as a separate discipline in Romanian Orthodox theological institutions
presents some particularities which are meaningful also for Ecumenical
theology. The Romanian Orthodox Church and its members lived for cen-
turies near Churches and believers of other confessions, developing good
relationships and learning from each other. This aspect of peaceful coexist-
ence with other churches, especially in Transylvania is unfortunately not
enough expressed as part of our history. Such examples need to be high-
lighted, as negative examples of oppression or even persecutions of some
Christians from other Christians may not be ignored.
In relationship with systematic theology, in Romanian Orthodox theo-
logical institutions the Orthodox dogmatic was presented in a comparative
way. The so called “Theological and symbolic dogmatic” presented firstly
the Orthodox doctrine and afterwards, in a comparative manner the differ-
ences between Orthodox doctrine and other Christian doctrines, especially
Catholic and Protestant. This way of teaching dogmatic presented the ad-
vantage of a good comparative approach of doctrine; however the manner
of presentation was too often too polemical. It also did not update prop-
erly the doctrinal evolution within Protestantism and look for differences
also in doctrinal points were they do not exist or were minor. The concept
of “ecumenical dogmatic” proposed by Fr. Ion Bria is still in use in some
Romanian theological centers, but it did not get a general acceptance. In
my opinion the dogmatic approach proposed by Karl Christian Felmy in
his Introduction in the Orthodox Theology6 may inspire also Ecumenical
Theology. Doctrinal differences, which are at the bottom line of ecumenical
42-52; Daniel Buda, Foundation for Ecumenism in Patristic Theology and Church History
in Orthodox Handbook on Ecumenism …, p. 74-76.
5
See for more details Daniel Buda, Foundation for Ecumenism in Patristic Theology
… (as in the previous footnote), p. 69-74.
6
Karl Christian Felmy, Einführung in the orthodoxe Theologie der Gegenwart, Ber-
lin, 2011;
251
Daniel Buda
dialogue, are clearly and, whenever possible, irenically presented, rather as

different stages of doctrinal development than as irreconcilable differences.
For instance Mariology is presented more as a doctrine with different devel-
opment stages in different traditions. While the Orthodox have a developed
Mariology and the Catholics a Mariology which sometimes run into exag-
gerations, in the Protestant theology Mariology is undeveloped.
Ethical theology will play in the future a crucial role in Ecumeni-
cal Theology, due to the growing discussions around the Christian values.
There is an attempt to develop “ecumenical ethics.” This might be exactly
as difficult as trying to find doctrinal agreement. In my understanding,
Ecumenical Theology needs to focus especially on the moral unity Christi-
anity have had until recently and on the reasons of growing disunity from
the last decades.
Time came to discuss the relationship of Ecumenical Theology and
Mission. The connection “Missiology and Ecumenism” within Romanian
Orthodox institutions makes a lot of sense. Mission and missiology played
an important role in developing the modern ecumenical movement. It is
enough to remind us that the Edinburg Mission Conference is considered
as a milestone in the modern history of the ecumenical movement. Also
mission is an essential part of ecumenical work in the World Council of
Churches and in other ecumenical organizations. Churches and Christians
try to find a way to witness together to the world Jesus Christ as God and
Savior and the Triune God, Father, Son and Holy Spirit. However, the way
how the curriculum of Missiological studies are designed in Romanian
context presents some disadvantages. It is very positive that the history and
development of different Christian traditions are presented in details. It is
however not positive for ecumenism that they are presented as potential
factors of proselytism and the focus is moved on how to fight them and to
argue against them. Of course that this approach is a response to a certain
experience the Romanian Orthodox have had with these Christian confes-
sions; however it is an incoherence between talking about unity and coop-
eration and learning how to fight or argue against some other Christians.
Therefore I personally argue for a separation of “Ecumenical Theology”
from “Missiological Studies.” 7
7
See Aurel Pavel/Daniel Buda, The Teaching on Ecumenism and on other Christian
Traditions in Orthodox Churches in Orthodox Handbook on Ecumenism …, p. 906-910.
252
There is a recent proposal to include “ecumenism” in the curricu-

lum of Church History. This solution for “Ecumenical Theology” is in my
opinion not a fortunate one. If teaching ecumenism is becoming only his-
tory of the ecumenical movement, this is getting not only very boring, but
the message shared might be also that ecumenism belongs to the past. Of
course, good knowledge of the history of Christian efforts for unity and es-
pecially of the modern ecumenical movement are indispensable; however
an exclusive historical perspective on ecumenism is too one-sided.
At the end of this second part of my paper, I will refer, as promised,
to the relationship between ecumenism or inter-Christian dialogue and the
inter-religious dialogue. They are not excluding each other but are com-
plementary. Also, inter-Christian dialogue is not a step to inter-religious
dialogue and inter-religious dialogue cannot replace inter-Christian dia-
logue. Inter-religious dialogue and its understanding in theological milieus
is strongly related with the way how history and/or philosophy of religions
is taught in theological schools. Archbishop Anastasios mentions two fun-
damental dimensions of the Orthodox approach regarding other religions:
respect and love for everyone, independently of the individual belief and
the fact that Christians` contact and dialogue with other religions is as
old as Christianity itself.8 In academic settings, first of all, the history and
teaching of other religions need to be taught in a non-polemic way, high-
lighting the common elements and values with Christianity a d objectively
presenting the differences, especially in terms of world understanding and
salvation. An important dimension of Orthodox understanding of other
religions seems to be their role in preparing the way to Christ`s salvation.
Such an emphasis, if done in a non-polemical way and following a certain
Patristic understanding in this matter, might be helpful and meaningful.
Those religions with whom Christianity shares many common values (es-
pecially monotheism) and which have a long history of living together with
Christianity, unfortunately not always peaceful, i. e. Judaism and Islam,
should be presented in an especially careful way. Historical objectivity is
absolutely needed, approaching in a balanced way positive and negative
experiences of the past, but highlighting especially future potentials for
8
Archbishop Anastasios, Mission in Christ`s Way : An Orthodox Understanding
of Mission, Holly Cross Orthodox Press, Brookline, Massachusetts, WCC Publications,
Geneva, 2010, p. 225.
253
Daniel Buda
improving inter-religious dialogue between the Abrahamic religions. The

recent developments in the Middle East where a group of fanatics created
an “Islamic State” and promote an ideology of terror and extermination of
other religions including the Abrahamic ones, should not influence the way
how Islam is perceived in terms of inter-religious dialogue and cooperation.
Seven “we should not” of Ecumenical formation
At the end of my presentation I would like to identify and briefly dis-
cuss seven “we-should-not”-points. We should all agree that these points
could be more than seven; however I will limit them to a number which
has a strong symbolism
1. We should change the name of the discipline “ecumenism” into “Ecu-
menical Theology”. “Ecumenism” sounds negative in Romanian and in oth-
er languages. I am not talking here about the notion of “oikoumene”9 but
on the suffix “-ism” which is added to it and suggest the extreme form of
an idea (of “oikoumene” in this case) and could be associated with “com-
munism” (a political system which is so hated in Eastern Europe for ob-
vious reasons) or “orthodoxism” (an extreme form of Orthodoxy). The
expression “Ecumenical Theology” presents the advantage of expressing
that study of “ecumenism” is part of theological studies.
2. We should not de-theologize “ecumenism.” You might agree with me
that if we speak about “Ecumenical Theology”, “ecumenism” cannot be
de-theologized so easy. In order to avoid the de-theologization of Ecumen-
ical Theology, we need to avoid the de-theologization of Theology itself.
This tendency is present today and great personalities of World Christian-
ity warned us about this danger.10 Ecumenism needs to be not separated
from theology, otherwise is not authentic ecumenism anymore.
3. We should not ignore the anti-ecumenical discourse present in our
churches at all levels. There is certainly a tendency, especially within aca-
demic theologians and hierarchs, to ignore the anti-ecumenical discourse
which is present in all Orthodox Churches and has representatives at all
9
See Marian Gh. Simion/Daniel Buda, Terminological Orientations – A Short
Introduction into an Ecumenical Glossary, in Orthodox Handbook on Ecumenism …, p.
50-56, especially p. 51-52.
10
I speak about Jürgen Moltmann who recently visited the Ecumenical Centre in
Geneva and warned about the danger of “de-theologization of theology.”
254
levels of the church. In his paper entitled Challenges and hopes from an
Eastern Orthodox Perspective11 presented at Busan Assembly, HE Metropol-
itan Nifon of Targoviste warned about this growing phenomenon within
Orthodox tradition.12 Anti-ecumenical discourse seems to be for many
theologians to obviously wrong or too naïve to be worth of a systematic
polemic. However the fast growing of this phenomenon is the unquestion-
able evidence that it needs to be taken seriously.
4. We should not avoid discussing difficult and delicate matters related
with ecumenism. There is a tendency to avoid discussing difficult matters
related with ecumenism. These matters are on the contrary intensively ap-
proached and extensively discussed by anti-ecumenists. For example, we
need to define our attitude regarding common prayer or we need to discuss
seriously what it means for ecumenical collaboration the growing differ-
ences on moral values.
5. We should not transform ecumenism in an empty discourse or propa-
ganda. This point is strongly connected with point nr. 1. People in Eastern
Europe are very sensitive regarding empty discourses and cheap propa-
gandas. They experienced such things for too long time in communism.
Transforming ecumenism in an empty discourse or propaganda means,
for instance, to speak about unity and its necessity but not being able to
articulate clearly what are the fundaments for such a desire for unity. We as
Orthodox have to be constructively critical on the ecumenical movement.
We developed in this sense a good tradition.13
6. We (as theologians and clergy) should not make steps towards unity
if we are not followed by our flock. This is a lesson which I hope that we
learned from our past. There are church unities agreed on paper and never
11
WCC internal file CER/Busan Assembly/Metropolitan Nifon`s speech.
12
See Pantelis Kalaitzidis, Theological, historical and Cultural Reasons for Anti-
ecumenical Movements in Eastern Orthodoxy, in Orthodox Handbook on Ecumenism …,
p. 134-152.
13
See Daniel Buda, On the Critical Role of Orthodox Churches in the Ecumenical
Movement in Orthodox Handbook on Ecumenism …, p. 122-132. I have to confess that I
rarely wrote so easily an article on an ecumenical matter. There is a lot of material which
proves that we as Orthodox have had a critical approach on ecumenical movement while
being part of it. Or critics were mostly constructive and was rarely associated with the
wish to abandon the ecumenical movement.
255
Daniel Buda
implemented because the large majority of believers, clergy and monks

were against.
7. We should avoid being unrealistic with regarding ecumenism. The pe-
riod of idealism and great hopes with regarding ecumenism are over. There
is time not for realism, not for pessimism or renouncing. And this realism
needs to be touched as part of ecumenical-theological formation.
256
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Making Mission from the Model of Christ

Theological and Ecumenical Education

Making Mission from the Model of Christ

Published with blessing of His Eminence

ASTRA Museum Publishing House

Making Mission from the Model of Christ. Theological and

Domin Adam, Revd. Prof. PhD, is Professor for Ecclesiastical Music in

Christ-Centred Mission and Mandates for Theological and

1. ETE and ecumenical theological education in Eastern Europe

a) One was the consultation on the “Future of Ecumenical Theolog-

Churches” here in Sibiu on 9-12 November 2010 in the Orthodox

As this consultation is about Christ Centered mission and the un-

• t o promote ecumenical openness and co-operation in Christian

of pastors and church workers is a priority need in many WCC member

and in seminars within theological education in both Eastern and Western

6. Christ’s solidarity with the poor and marginalized and the

mulated and prepared by the UN-ECOSOC- Council (UN Economic

Sweden (12%), Belarus (12%), Spain (10.8%, 12.2% in 2009), France

relate to other shapes of local churches in an open and participa-

at the same time allows one’s own identity to grow in dialogue

“God’s hospitality calls us to move beyond binary notions of

Many churches in World Christianity have a strong tradition of living

in the ecumenical movement at the beginning of the 21st century.25 It has

The recent new WCC document on „mision in a religiously plural

“Church and World Dogmatics” as a new model of theologi-

to address the new challenges which resulted from modernity. In other

of history, and creation determines the way, paves the path, of

sary to take into account seriously his particular humanity, an

is holistic, anthropological perspective that would incorporate the

of eschata by the above mentioned and other theologians, it is

As a way of conclusion: the case of the Orthodox Handbook

beyond the framework of comparative or even polemical apologetics.”19

ing theology (“Church and World Dogmatics”). At this point,

„Sage mir, mit wem Du kooperierst, und ich sage dir,

In 2012 formulierte der Wissenschaftsrat, der in Deutschland die

higkeit benannt3. Die Einbettung „durch Kooperationsbeziehungen in

Geschichte führt zurück ins 19. Jahrhundert. Der Kaufmann Her­mann

unseres Werkes gedacht“ (Hermann Ruloff, „Entlassungs­feier und Jubiläumsfeier”, in:

le10 oder der Schweizer Ausbildungsstätte St. Chri­scho­na bei Ba­sel11.

ei­genen Unter­richt in aufeinander aufbauenden Kursen in Voh­win­kel

werden können. Der Kirchenkampf der sich bildenden Bekennenden Kir-

einer institutionalisierten Zusammenarbeit mit Ausbildungsstätten ande-

gen sowie die Bibliotheksnutzung regelt. Dadurch ist Studieren­den der

Theologischen Hochschule Ewersbach federführend an dem vierbändigen

Neben den Kooperationen mit Wissenschaftsinstitutionen treten

anderen Fachrationalitäten arbeiten. Sodann betten die Kooperationen die

1. Church Planting in a Divided World

Spirit uses to drive the movement. This is the spiritual engine of

and culture. Other European experts on church planting in their respec-

2. Training Models Used Today

more (usually up to one–two years) in an seminar or even internship learn-

Model%20for%20Raising%20Up%20Church%20Planters.pdf (29.05.2015, pp. 4ff;

The author of the well-known study on church planting movements

of a lack of knowledge. Rather leaders often have relational and

lenge presented by both modernity and postmodernity require

ing church planters in an comprehensive one year training programme.38

Such training, Murray says, might be appropriate for basic instruc-

completely unable to grow a church to maturity.44 It requires a team to

observes, the example of apostle Peter, who founded churches outside of

Geschichte führt zurück ins 19. Jahrhundert. Der Kaufmann Hermann

unseres Werkes gedacht“ (Hermann Ruloff, „Entlassungsfeier und Jubiläumsfeier”, in:

le10 oder der Schweizer Ausbildungsstätte St. Chrischona bei Basel11.

eigenen Unterricht in aufeinander aufbauenden Kursen in Vohwinkel

gen sowie die Bibliotheksnutzung regelt. Dadurch ist Studierenden der