Personal Stories: An Orthodox Theological School In France
Fr Nikolai, tell us a little about how
theological education works in France.
The
church and state in France have been separate since the beginning of the 20th
century. Therefore, all religious schools are separate from the state. Today
all church schools and institutes have the status of private schools. However,
there are some educational institutions which have some cooperation with the
minsitry of education and therefore have official government status. For
example, our institute Saint Serge is recognised by the ministry of Education
as an independent Institute of Higher Education; the Ministry even helps us
financially. But we are still a completely independent school and can develop
our programme of study quite freely.
Does that mean that they donʼt
prescribe what you teach?
Yes.
Three years ago we signed an agreement with the ministry. On their side they
asked us to inform them of the number of students, their country of origin and
level of education. This is needed because all private institutions contribute
to a kind of national state register. Our theological school, however, is the
only spiritual school with official status.
Tell us something about the institute.
The St
Sergius Institute was opened in 1925 and within two years received accreditation
with the state as a higher theological school in France.
There are
three periods in the history of the institute. The first is from 1925 to the
50s. At this time the elite of Russian Orthodox theologians, philosophers and
religious activists were working at the instute and the students were from the
first wave of emigration. They were continuing and developing Orthodox
religious thinking in the tradition of the old Russian academies – Moscow,
Kazan and Kiev. This was reflected in the design of the study programme. In
essence it was a church school, but wasnʼt called
a seminary or academy. Those old professors preferred to call it an institute,
perhaps reminding them of the theological institute that was opened for a brief
time in St Petersburg at the beginning of the 20s. As it turned out, our
institute was opening just at the time when all the theological schools in
Russia were being closed. It was here that theological work and creativity
continued. After the 50ʼs there was the second generation
of teachers.
Where did this generation come from?
The
Russian emigration was very strong at that time. For example, Fr. Alexei
Knyazev, who had come to France as a 10 year old boy, graduated from the law
faculty and (then the) faculty of theology and taught for us before becoming
the rector. That was the second generation. We lived off memories, tales handed
down about the old professors. Even if we hadnʼt seen
them in the flesh, we recognised them straight away on photographs. We knew
about them, we knew about their characters. We had that living heritage in the
second generation. In its work of continuing to develop Orthodox theological
thinking, the institute began to have dialogue with other Christian
confessions. At first it was with the Protestants, as they were more open, and
then with Anglicans and Catholics. At that time the institute had its mission:
to acquaint the West with Orthodox teaching, theology and culture.
Things
went on like this until 1974-1975. My generation was the last to have all
lectures in Russian. Olivier Clement, a pupil of Vladimir Lossky, gave his
lectures in French; he understood and read Russian, but did not speak it.
Now weʼre
already onto the third, even the fourth, generation. Again there is something
new. Orthodox schools are opening in many of the countries of the former USSR
and they are developing their own spiritual education. What is more, today our
institute does not just take Russian students. We have students from Africa,
the Middle East, Syria, Ethiopia (I received a nun from Egypt recently) and, of
course, from Eastern Europe.
How do you design your programme of study?
We have
students here and a correspondence course. We have about 200 students, not
counting the distance learners. The correspondence course is in Russian and
French.
These
days many of our lecturers do not speak Russian. After all our teachers have
come from Greece, Holland, Yugoslavia and America.
What disciplines are taught in the Institute?
The
classical disciplines: Old and New Testament, Church history, the Church
Fathers, Liturgics, the history of the Western Church, ancient languages –
Hebrew and Greek – pastoral theology, iconology, Russian Church history, the
history of Russian philosophy, ascetic and dogmatic theology, canon law,
methodology and moral theology. In his time, Fr Alexei Knyazev taught his
particular subject – teachings on the Mother of God. Recently we included
church singing into the programme, including understanding church singing.
Do you have any preferred subjects?
From the
very beginning our old professors put a lot of work into the “neopatristic
synthesis”, as it is called, as our school is very attached to the Church
Fathers. You could even say that Church Fathers and liturgical theology was
developed by our professors, starting with Fr. Cyprian Kern, Fr. Nicholas
Afanasiev and Fr Alexander Schmemann, are at the heart of our programmes. Today
we have a young professor – Andrei Lossky – who is developing this theme. Fr.
Nikolai Osolin has developed the whole area of teaching about icons. He has
taken a step away from art history towards the place the icon has in the
development of Orthodox theological thought. We also think dogmatic theology is
really important. We have our own points of view on these disciplines. We also
insist that students learn Greek thoroughly because it is difficult to study
theology without it.
Where do the students live?
We have a
small residence where about 20 men can live. The rest find their own lodgings
in the city.
Do they have any duties to carry out?
We are
not very strict, so they have no duties, apart from laying the table and
keeping their rooms clean.
Do students pay for tuition?
Yes. We
are a private school we have neither a rich Church nor sponsors backing us. We
live more for ideals than money. It is a constant miracle that we are still in
existence!
What are the qualifications for becoming a
student? What do you require?
Our first
requirement is to have a good brain. More seriously, a desire to study theology
is essential and, unfortunately, to know French, as our lectures are in French.
What is more, Paris, as you remarked, is not a cheap place to live. Therefore a
student needs to have means to support him or herself. We sometimes help
students, but it is never much.
Are there entrance exams?
Yes,
there is a formal exam to check general knowledge. We also look through a
studentʼs records
to make sure of the level of education and what has been studied.
Are there age limitations?
No there
are no limitations. You can study with us after 40 and after 50. So, why donʼt you
sign up? (laughs).
How many of the students complete the courses
they start?
Last year
about 20 people graduated: about 10 at masterʼs level
and the rest at bachelor level. Itʼs not a
lot but it is sufficient for us.
What are relationships like between teachers
and students?
Very
good, as you saw. The school is small and the lecturers set the tone. Just as
in Russia some are strict and some are not so strict. We are like a family.
We do
require that the students attend services. We have kept Church Slavonic for the
services because it has turned out to be easier to teach in French rather than
pray in French. Even though we have students who do not understand Slavonic,
they come along and pray. We have services every morning and evening, just as
they do in the Russian theological schools.
What other theological schools are there in
France?
About 5
years ago a Russian theological seminary opened in Paris. This is a kind of
centre where there are courses for students who can then defend their masters
or doctoral dissertations at other universities. We have good relations with
the seminary. I teach there and am friends with them all.
With
regard to Catholic schools: there are many in France. There is an ecumenical
institute under the Catholic University and our lecturers teach Orthodox
theology there. There are students from many different countries and sometimes
they have not heard of Orthodoxy. That gives us an opportunity to acquaint them
with Orthodox theology. Some of the students from the Ecumenical Institute
study with us for masters degrees. Sometimes we organise seminars or lectures.
Last year, for example, we organised a course on the Old Testament, according
to the Septuagint, where Orthodox and Protestants looked at the specifics of
the Septuagint in comparison with the Masoretic texts. St Serge is known as a
Russian theological institute, as a centre of Russian theological thought which
developed its work in France and the whole Orthodox world while the church in
Russia was undergoing persecution.
Fr. Nikolai, what kind of relationships do
you have with the theological schools in Russia, in particular the academies in
Moscow and St Petersburg?
Last year
when I was in the Moscow Theological Academy we signed an agreement on
cooperation. We long ago agreed something similar with the St Tikhon
University. Whenever possible we invite lecturers from Russia to conferences
and they invite us. We travel to Russia most years.
What is your judgement of the situation in
Russia?
I have
nothing to say really, as I love Russia very much. Just the one thing: the
Russian Church is just beginning to walk like a toddler. So that a toddler
doesnʼt fall
over he needs a hand or even a finger to hold on to. Criticism should be
directed at specific situations. That is not my style. I wouldnʼt dare
criticise in general as that has no point. You know, I have great sympathy for
Russia. Sympathy in the Greek sense: fellow feeling. Fellow feeling for all
that happens in Russia. Fellow feeling with love.
Source: http://www.bogoslov.ru/en/text/2816311.html
