"Babeş-Bolyai" University, Cluj-Napoca
Faculty of Orthodox Theology

Department of Social Theology
Radu Preda

A new theological discipline. The Course in Orthodox Social Theology represents an outcome of the Bologna Declaration (19 June 1999) concerning the homogenization of the European academic structures. This structural reform ascribed Romanian academic theology the task to clarify what are its specificities with reference to double specializations. Pleading for the review of the model that functioned until recently, the consistent application of the principles promoted by the Bologna Declaration makes impossible for the Theology-Social Care Section to continue with the old routine. The old practice reflected a mere juxtaposition of two different corpuses of disciplines belonging to two different Faculties, i.e. Theology and Social Care respectively. Instead of this artificial structure, the Declaration recommended the implementation of a new approach without correspondent in other Faculties. This is how we have come to the establishment of the Section and the emergence of a new discipline that borrows its name to this Section: Orthodox Social Theology.

This framework contributes effectively to inaugurate a completely new range of possibilities for a consistent and academically legitimate articulation of the public message of the Orthodox Church. Also, this further implies a transformation of the concept of social care from the exclusive sphere of diakonia/philanthropy as assistance offered to the socially marginalised and theology’s reconnection to the secular disciplines that explore the phenomena pertaining to the public domain. Drawing from the Catholic social doctrine and the Protestant Christian ethics, the Orthodox social theology represents a methodological novelty and a renewed vision ultimately based on the traditional data and the ecclesial history. In other words, it reconstitutes and systematises the implicit ethos of the Eastern Church.

The new theological discipline emerges in a timely fashion. It is no secret that among the constant accusations against Orthodoxy features its presumptive lack of social involvement, its contemplative propensities and supposed isolation from the rest of the world. The Orthodox proclamation of Christ as God is taken to represent disinterest for Christ as a Man. The Orthodox Church is seen as indifferent to the immediate needs of the community and always ready to – symbolically – serve the state (mostly the authoritarian one). This paradox of a ‘political Orthodoxy’ yet not socially engaged has become in time both a question and a challenge even for Orthodox theologians. On the one hand, the social antecedents of Orthodoxy cannot be ignored, beginning with the often-evoked “Vasiliada” and getting to contemporary philanthropic projects, great many of which being insufficiently promoted. On the other hand, one cannot overlook that the rapports between Orthodoxy and politics remain one among the most complex and difficult chapters. The recently closed communist era has added to this chapter pages full of contradictions, of submission and betrayer, acts of holiness and cowardice.

Now, within the post-communist era become increasingly pressing the issues concerning Orthodoxy’s involvement and social relevance, also its guiding and formative roles, mostly in the countries where it represents the majority. This is more so valid in the case of Romania, where political instability, the deficit of democracy, the endemic corruption and an entire cortege of connected problems, seem to correspond to a mentality which cannot change exclusively through European funds, laws and regulations. Without claiming that their own countries would be spared of problems, many Western theologians and politologists enquire today wether there is any relation between the character of majority of Orthodoxy in Eastern Europe and the dominant feature of corruption in the same region. A possible answer to such questions could be offered by the new discipline of Orthodox Social Theology. It is a matter of fact that Orthodox theology cannot indefinitely ignore the deepening schism between spiritual ideals and the immediate reality, between the declared ortho-doxy and the frequently suspended ortho-praxy.