Russian Theological Seminary in France. Spiritual and Educational Center named after Saint Genevieve of Paris
On October 5, the academic year begins in one of the theological seminaries of the Russian Orthodox Church. An event that many could classify as ordinary and even unremarkable. This, of course, would be reasonable, if not for a few "buts". First, the academic year in this seminary begins for the first time. Secondly, the seminary is not only located quite far from Russia, but is also located in those parts where there have never been theological schools of the Moscow Patriarchate - in France. In the suburbs of Paris, on the street named after the patron saint of the French capital, revered in the face of saints and the Orthodox Church - Saint Genevieve.The complex of seminary buildings on Rue Sainte-Geneviève in Epinay-sous-Senar is relatively close to the local railway station. From the central districts of Paris, you can get here by the regional train (PEP). A double-decker train will take you to the small Brunois station in just 30–35 minutes. Not far from the station in the direction of Rue Saint Genevieve begins a beautiful footpath with neatly laid asphalt and lush vegetation around. After seven or eight minutes of travel, the path gives way to an ordinary city street, along which you have to walk another five minutes to get to the seminary. The massive complex with green gates and a high fence is easy to spot: dominating the surrounding area, it immediately catches the eye.
More recently, these 17th-century buildings with 90 rooms and an adjacent 4-hectare park, garden and vegetable garden housed a Catholic convent. The monastery gradually withered: year after year the number of its nuns decreased. Finally, the nuns, of whom there were only twelve left, moved into a smaller room. The empty complex in Epinay-sous-Senar, in agreement with the Catholic diocese of Ile-de-France, was leased to the Russian Orthodox Church. Especially for the placement of a theological seminary in it.
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Probably, the fact that the theological educational institution of the Moscow Patriarchate appeared in the West for the first time in history cannot but please Orthodox person. Although, of course, not everyone liked this event. It is known that the opening of the seminary raised many questions. Including puzzling questions. First, why? “Why do we need a seminary? After all, in all Western Europe there are not much more parishes of the Moscow Patriarchate than in the average diocese in Russia,” say the doubters. Secondly, it is not clear why Paris was chosen as the location of the seminary. What prevented the establishment of a seminary in, say, Berlin, Rome, or London? I addressed these questions to Hieromonk Alexander (Sinyakov), rector of the seminary, in the very first minutes of our conversation.
“There are several reasons why it was decided to open a seminary in the French capital,” Father Alexander explained to me. – Firstly, Paris is the center of the largest diocese of the Moscow Patriarchate outside the CIS (not counting Berlin). Secondly, the intellectual resources of the Russian emigration are concentrated to the maximum in Paris. The role played by the fact that we have developed a good relationship with the Catholic Church. Finally, it was easier for us to establish relations with secular educational institutions - with the same Sorbonne, where I taught. If we talk about the very fact of establishing a seminary in the West, then we must keep in mind that we are ready to receive representatives of all the dioceses of the Moscow Patriarchate, and not just those that are located on the territory of Western Europe. But take it in such a way as to enable learning in the French intellectual university context.
Reference . Hieromonk Alexander (Sinyakov) was born in 1981 in the Levokomsky district of the Stavropol Territory (Russia). He graduated from the University of Toulouse, St. Sergius Theological Institute and the Paris Sorbonne University (all three in France). Fluent in French, English, German and Greek. In September 2003 he was ordained a hierodeacon, in November 2004 a hieromonk. He served in Paris, being the secretary of the Korsun diocese for public relations, the press and religious organizations. From 2002 to 2005 he taught Russian civilization, Church history and Old Slavonic philology at the Sorbonne. By decision of the Holy Synod in April 2008, he was appointed rector of the Theological Seminary in Paris.
The more I listen to Fr. Alexander's story, the clearer the image of the seminary's unique character emerges in front of me. Uniqueness clearly comes through even through that solid educational layer that has been formed to date in the Russian Church. First, the seminary is bilingual. French is indispensable here. For those who do not speak French (or do not know enough), intensive courses are organized from the very first days of training. After all, the seminarians will have to go to classes in Paris three times a week - to the Sorbonne and the Higher School of Scientific Research. In prestigious French universities they will study philosophy, biblical studies, the history of European theological thought, patrology and the history of dogmas. Moreover, education in secular universities will not be reduced to formal listening to lectures: seminarians will have to take exams and write a dissertation. In the event of a successful defense, they are guaranteed both spiritual and secular education: a seminary diploma and a master's degree in philosophy from the Sorbonne. Within the walls of the seminary itself, students will comprehend Orthodox theology, the history of the Russian Church, canon law, Russian philosophy and a number of other disciplines.
Secondly, it is obvious that the seminary will become a center for the training of ministers of the Church who speak several foreign languages. Not only ancient (Hebrew and Greek), but also modern. I have already mentioned French. In addition, seminarians will have to learn English, as well as one more European language to choose from (German, Spanish or Italian). It is noteworthy that teaching will be conducted by native speakers.
Finally (which is very important in the conditions of Western Europe), the seminary bears all the expenses for students sent by dioceses or other theological schools. Each seminarian is provided with a separate (!) room (with a washbasin) and three meals a day. Plus an annual pass (for trips to classes in Paris). In addition, the building is equipped with a library, a computer room and wireless internet. Much needed for those who prefer to work on a personal computer.
“In general, when establishing a seminary in Western Europe, we, of course, took into account the fact that we have many people from among the emigrants who want to receive a spiritual education,” emphasizes Father Alexander. – I am talking, first of all, about the children of those who came to the West in the 1990s. These guys are not ready to study in Russian conditions. For various reasons: either the parents are against it, or there are difficulties in obtaining a Russian student visa, or they are scared away by living conditions. And the Church cannot refuse these young people. As a result, it turned out that over the past 15 years, many in the West have been ordained to the priesthood without spiritual education. The Seminary in Paris will fill this gap.
According to the rector, the faculty corporation of the seminary is formed from the best specialists in their field, living both in the CIS countries and in the West. Lectures here will be given by teachers from France, Italy, Belgium, Holland, Russia and Ukraine. Among the lecturers are Archpriest Nikolai Makar from Milan, a specialist in canon law; Archpriest Sergiy Ovsyannikov from Amsterdam, who specializes in biblical studies; Priest Sergiy Model from Brussels, known for his publications on history and the current situation Orthodox Churches in Europe.
– Of course, the wide geography of residence of our teachers will require an adequate organization of the educational process, – the rector emphasized. - Let's say teachers from Belgium and France will be able to come weekly. Teachers from Italy - once a month. But they will have the same number of hours as weekly teachers. We will just make the schedule of lectures and seminars tighter.
In addition to students sent by dioceses and theological schools, the seminary accepts those who are ready to pay for their studies on their own. Given the level of prices and wages in the Paris region, the amount of payment is low - 350 euros per month. For this money, free housing is provided (subject to availability), meals, educational materials and unlimited Internet access. And the external tuition fee is generally symbolic - 250 euros per year.
- We accept both men and women for external studies, and of any religion. We can even accept atheists, if they wish to study with us, - father Alexander smiles. – The term of study on an external course is three years. Graduates will receive a seminary certificate. Training is built around trimester sessions. Every year, students write term papers, and within a certain specialization. So, the first year is devoted to the study of theological disciplines, the second - Orthodox worship, the third - history and canon law. We clearly separate the Russian-speaking and French-speaking parts of the external study.
- This year, about 50 people signed up for the external course. Two-thirds of them - to the Russian branch, - said Father Alexander. - We accepted 15 people for the daytime free department (five people from Western Europe, five from Russia and five from other CIS countries). In addition, three people entered our paid department. In the future, we plan to recruit no more than eight people for a free department.
In a conversation with me, the rector emphasizes that the seminary has an interdiocesan character. All bishops of the Moscow Patriarchate in Western and Central Europe included in the supervisory board of the seminary. They can influence personnel policy, as well as recommend applicants to study at a free department. In addition, Archbishop Gabriel (de Wilder) of Comania, the head of the Exarchate of the Russian Tradition of the Patriarchate of Constantinople, was invited to the supervisory board (and agreed to join).
“Indeed, some representatives of the Exarchate reacted negatively to the opening of the seminary,” Hieromonk Alexander remarked in response to my clarifying question. – Although Archbishop Gabriel himself is positive. St. Sergius Institute divided: half of the teachers supported the opening of the seminary, the other half met this event without enthusiasm. The opening of the seminary in the Romanian Metropolis was received very positively. Metropolitan Joseph (Pop) will give lectures on patrology. This year we also enrolled a Romanian student in the first year.
Yes, to some extent the position of the seminary is overshadowed by those inter-jurisdictional problems that do not leave Western Europe. Although for the educational process they are probably not so significant. In addition, the seminary was guaranteed support from the French government. And this means that for future students and teachers there will be no particular problems with obtaining French visas. The fact is, of course, important. Especially for citizens of countries such as Russia, Belarus, Ukraine, Kazakhstan and Moldova.
Of course, predicting something for the future (even the near future) is a difficult and thankless task. But I still think that the Parisian seminary has every chance of becoming a forge of intellectual cadres of the Russian Orthodox Church. For from its walls brilliant theologians who are familiar with Western culture, who speak several foreign languages, who understand the tradition of Orthodox non-Russian origins, will emerge. By the way, seminarians are provided with internships in parishes of other jurisdictions. And in the temple of the seminary itself, services will be performed daily.
In addition, seminarians will have to learn the basics of pastoral and social ministry in hospitals, get acquainted with the missionary activities of the Catholic Church, and learn how to work in schools with children. Moreover, all these are not just plans, but a concrete reality, brought to life thanks to the agreements reached by the leadership of the seminary.
The main thing is that this brilliant knowledge and good preparation, gained during the five years of your stay in France, be in demand not only in the West, but also in the East. So that the Russian Church in the CIS countries could meekly and at the same time wisely and worthily respond to the challenges of our time. Including thanks to that cohort of the Orthodox intellectual elite, which from this year will be preparing within the walls of a former Catholic monastery near Paris.
Seminaire orthodoxe russe en France) is an educational institution of the Korsun diocese of the Russian Orthodox Church, which trains clergy and clergy. The center is located in the city Epinay-sous-Senar, a suburb of Paris.Encyclopedic YouTube
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✪ Russian Orthodox Seminary in France
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background
The Spiritual and Educational Center named after St. Genevieve of Paris is not the first educational institution of the Russian Orthodox Church in France. In addition to the one created in 1925 by the work of prominent figures of the Russian emigration, headed by Metropolitan Evlogii (Georgievsky), which since 1946 has been the higher educational institution of the Western European Exarchate of Russian Churches of the Patriarchate of Constantinople.
In 1944, the cleric of the Russian Orthodox Church, Evgraf Kovalevsky and his associates in Paris, was created, who in 1953, together with Evgraf Kovalevsky, left the Moscow Patriarchate.
The seminary at Villemoisson lasted only a few years. It was closed after the retirement in 1963 of its founder, Metropolitan Nikolai (Eremin), and later in 1973 the monastery was also closed.
Story
After the fall of the "Iron Curtain" and the opening of a significant number of new parishes of the Russian Orthodox Church in Western Europe, the need to open a seminary to train clergy especially for foreign parishes was increasingly recognized. The idea of establishing a seminary of the Russian Orthodox Church in France was developed shortly after the pastoral visit to Paris in October 2007 by Patriarch Alexy II of Moscow and All Rus'. According to Hieromonk Alexander (Sinyakov): “Firstly, Paris is the center of the largest diocese of the Moscow Patriarchate outside the CIS (not counting Berlin). Secondly, the intellectual resources of the Russian emigration are concentrated to the maximum in Paris. Our good relations with the Catholic Church played a role. Finally, it was easier for us to establish relations with secular educational institutions - with the same Sorbonne, where I taught.
On April 15, 2008, after listening to the report of Metropolitan Kirill, the Holy Synod of the Russian Orthodox Church decided to open an Orthodox Theological Seminary in Paris. According to Archbishop Innokenty of Korsun (Vasilyev): “It took us more than a year to resolve the necessary organizational issues, find premises, and form a teaching corporation.” According to Rector Alexander (Sinyakov) “We cannot ignore the fact that, despite the obvious secularization, French culture and history are closely connected with the Catholic Church. It was not easy for us to interest Catholic interlocutors in the project of creating a Russian Orthodox seminary in France. But when we succeeded, they agreed to help us find premises, which is currently quite difficult in the Paris region with the limited funds available to the Diocese of Korsun.” The Catholic diocese offered a choice of several dozen buildings. We stopped at the house of Saint Genevieve in Epinay-sous-Senar (fr. Epinay-sous-Senart), 21 km southeast of Paris. The first classes at the seminary began on October 5, 2009. The grand opening on November 14 of the same year was headed by the chairman of the DECR MP, Archbishop Hilarion of Volokolamsk (Alfeev).
In early 2010, public outcry caused open letter former student of the seminary Andrey Serebrich, who criticized the rules established in the seminary by its rector Alexander (Sinyakov).
In November 2013, Patriarch Kirill of Moscow and All Rus' established a special commission responsible for the distribution of graduates of the Russian Theological Seminary in France. The commission consists of the Chairman of the Educational Committee of the Russian Orthodox Church, the head of the Moscow Patriarchy's Office for Foreign Institutions, the ruling bishop of the Korsun diocese, and the rector of the Paris Seminary. The decisions of the commission are submitted for approval by the Patriarch of Moscow and All Rus'.
On February 13, 2014, an agreement on cooperation between the seminary and the Russian Orthodox University was signed at the Russian Theological Seminary in France.
On December 24, 2015, the Holy Synod of the Russian Orthodox Church stated: “Over the years of the existence of this institution, the features of its functioning have been formed, involving living and spiritual nourishment, listening to a small number of lectures while receiving basic education in other educational institutions in France. Taking into account the fundamental difference between this institution and the theological seminaries of the Russian Orthodox Church and following the results of the inspection of the Paris Theological Seminary, the Educational Committee proposed to rename the Paris Theological Seminary ”and determined that the Paris Orthodox Theological Seminary should be considered the Spiritual and Educational Center named after St. "seminary".
In November 2017, at the initiative of the friends of the seminary, fathers and mothers of children of Franco-Russian families, the Phoenix School of Additional Education was opened at the Spiritual and Educational Center with lessons in the Russian language, speech development and reading, entertaining logic and mathematics.
Education
The Spiritual and Educational Center named after St. Genevieve of Paris is a unique educational institution that allows you to combine education and research at a secular university with spiritual education and liturgical practice. All students of the center study at one of the universities of Paris, receiving additional education within the walls of the spiritual and educational center. Thus, the Spiritual and Educational Center named after St. Genevieve of Paris "is not an autonomous educational institution, but a collegium that exists under secular and church universities("university seminary")" .
Education in the educational center is conducted in French and Russian.
Seminary admission
Candidates for admission to the spiritual and educational center must be baptized Orthodox Christians of any nationality.
The enrollment takes place in two stages:
Learning programs
The spiritual and educational center provides four different training programs: Pastoral, Bachelor's and Master's with living in the seminary, as well as a three-year external study.
Preparatory Course
A preparatory course lasting one academic year (two semesters) is intended for graduates of Orthodox theological institutions (seminaries and academies) who are preparing to study in a bachelor's or master's program.
The main objectives of the course are:
Pastoral Program
Approved in September 2013, the pastoral program of two academic years is addressed to two categories of students:
- Westerners who have no experience in seminary and are preparing to take holy orders;
- students from the CIS countries with a higher theological or other education, but without experience in pastoral theological institutions of the Moscow Patriarchate.
The two-year pastoral cycle is a full-fledged program, the main goal of which is to prepare a candidate for pastoral service, to make up for the lack of Orthodox theological education, taking into account the specifics of the context of Western countries.
After graduation, at the personal request and with the blessing of the hierarchy, the student can continue their studies within the framework of the standard model of the Parisian Orthodox Seminary: bachelor's and / or master's programs at one of the universities of Paris with additional theological education at the seminary itself.
Undergraduate and graduate
In December 2010, the seminary released a follow-up to the daily vespers: a parallel edition in Slavonic and French.
In November 2013, the liturgy of Apostle James, brother of the Lord, was published, also in a parallel edition in Slavonic and French.
In December 2013, the Saint Genevieve Publishing House (fr. Éditions Sainte-Geneviève) was established at the seminary. The publishing house sets itself educational tasks: to acquaint the Russian-speaking reader with the history and life of the Russian Orthodox Church Abroad and to open the heritage of the Eastern Orthodox tradition. The publishing house publishes books in French and Russian, as well as bilingual editions.
Since 2014, the online store of the publishing house prp. Genevieve at: www.editions-orthodoxes.fr
In February 2014, the Seminary Publishing House published its first book, La conversion au Royaume de Dieu. Méditations du Carême, which is a French translation of the book by Patriarch Kirill of Moscow and All Rus', The Secret of Repentance. Great Lenten Sermons". The presentation of the book took place on March 12, 2014 at the Ambassador's residence Russian Federation in Paris .
In November 2014, the publishing house released a book by Prot. Sergius Model in Russian on Orthodoxy in Belgium: "Every foreign land is their fatherland": 150 years of the presence of Orthodoxy in Belgium (1862-2012).
Building
Since September 1, 2009, the educational buildings of the spiritual and educational center have been located in the house of Saint Genevieve in Epinay-sous-Senar (fr. Epinay-sous-Senart), 21 km southeast of Paris. This 17th-18th century building belonged to Catholic monastery assistant sisters (fr.).
Work on the improvement of the house church began in August 2011. The floor in the church was paved with white stone slabs. The altar part of the temple was painted by the masters of the icon-painting workshop of the Three Saints Metochion under the guidance of Emilia van Taak. In October 2011, an iconostasis made of carved wood in the Moscow workshop "Nikopeya" was delivered to the seminary and installed. A group of icon painters from Moscow, led by V. A. Yermilov, a teacher of the icon painting school of the MTA, painted the main part of the seminary's house church.
The southern wall of the temple is decorated with a unique fresco with the life of St. Genevieve (blessing by St. Herman Auxerre, healing of the mother from illness, dedication to the virgin by St. Marcellus of Paris, foundation of the basilica in honor of the Hieromartyr Dionysius of Paris, bringing bread to the besieged capital). On the northern wall are depicted Pentecost, Candlemas and Mid-Pentecost. The western wall is decorated with frescoes by St. chief apostles Peter and Paul, a fresco of Christ surrounded by Russian saints Alexei and Peter, and a fresco depicting Holy Mother of God surrounded by the prophets Moses and Isaiah.
On November 14, 2012, on the day of the third anniversary of the opening of the seminary, Archbishop Mark of Yegoryevsk performed a great consecration of the house church.
Divine services in the house church are performed daily (on weekdays, the liturgy is at 7:30, the evening service is at 19:00; on Saturday the liturgy is at 9:00 at 18:00 all-night vigil; Liturgy at 10:00 am on Sundays and Twelve Feasts) and are open to all comers.
Liturgical language: Slavic and French.
Shrines of the temple
In the house church there is a reliquary with a particle of the relics of St. Genevieve. He would be solemnly handed over by the Bishop of Pontoise Jean-Yves Riocre Korsun diocese for the church of the Russian Theological Seminary in France. The ceremony of transferring the relics took place in cathedral Saint Maclovia of the city of Pontoise on July 1, 2010.
The Thorn from the Crown of Thorns of the Lord Jesus Christ is also kept in the house church. The solemn transfer of the reliquary with the thorn to the Korsun diocese took place on the Saturday of Praise of the Most Holy Theotokos on April 9, 2011 in the home church of the Paris Orthodox Theological Seminary. The shrine was donated to the Russian seminary by the Congregation of Helping Sisters (Fr. Société des Auxiliatrices des âmes du Purgatoire), who formerly occupied the monastery of St. Genevieve in Epinay-sous-Senar, which now houses the seminary.
The thorn from the Lord's Crown of Thorns is soldered into a rock crystal capsule, which is inserted into a massive gilded silver cross. Together with the shrine, the sisters handed over to the theological school ancient and modern documents on the history of this Thorn Thorn.
The Congregation of the Helping Sisters received the shrine as a gift from the Archbishop of Vienna in 1960. The reliquary containing this Thorn Thorn was taken from France during the Revolution and brought to Prague in 1790, from where it was later transported to Vienna.
A new reliquary for the Thorn Spike was made in Russia in December 2011. It is made of wood, on which images of the Crown of Thorns, scourging, the way of the cross, and the crucifixion of our Lord Jesus Christ, as well as the four evangelists are carved.
For worship, the Thorn from the Crown of Thorns will be worn at Tuesday and Thursday evening services, as well as at divine liturgy on Saturday.
Temple in honor of the Nativity of the Blessed Virgin Mary
In September 2012, a wooden church in honor of the Nativity of the Blessed Virgin Mary. This first church in the Paris region, built in the tradition of Russian temple wooden architecture, was donated to the seminary by AS Shapovalov, a patron of arts from the Tver diocese.
In the second half of July 2012, work began on the construction of the foundation of the temple, which were completed in August. On September 6, 2012, the disassembled church was delivered to the seminary. The work on the construction of the temple was carried out by a team of volunteer craftsmen from Russia under the leadership of A. S. Shapovalov.
On September 21, 2012, the construction of the temple was fully completed. A set of six bells, cast at the Voronezh plant and presented to the seminary by E.V. Osadchim, was installed on the bell tower.
The total area of the temple is 100 m2. The height of the temple is 18 meters.
The solemn consecration of the temple was performed on September 21, 2014 by the head of the Moscow Patriarchy's Office for Institutions Abroad, Archbishop Mark (Golovkov) of Yegoryevsk. The service was attended by the Ambassador Extraordinary and Plenipotentiary of the Russian Federation to France A. K. Orlov, the mayor of the city of Epinay-sous-Senar Georges Pujals and members of the municipal council, adviser on religious affairs of the Ministry of Foreign Affairs of France, Ambassador Jean-Christophe Pocelle, head of the Val-d'e Agglomeration 'Hyères and deputy of the department of Essonne Nicolas Dupont-Aignan, deputy of the local district and mayor of Bussy-Saint-Antoine Roman Kolya, general councilor of the district Monique Ntinou, mayors of neighboring cities, representatives of the local Catholic parish, the Muslim community, numerous Orthodox believers. The opening of the temple was included in the TOP-20 events of the "Days of National Treasure" in the Paris region according to radio France Bleu.
In September 2015, in the wooden church of the Nativity of the Virgin, this week the last stage of major work on internal improvement was completed: a staircase to the bell tower was installed.
Administration
- Bishop Nestor of Korsun (Sirotenko) - Chancellor, Chairman of the Administrative Council
- Hieromonk Alexander (Sinyakov) - Rector, Chairman of the Pedagogical Council
- Archpriest Anthony Ilyin - Vice-Rector for Public Relations
Notes
- Two Orthodox from Martinique are doing an internship at a seminary // official website of the Russian Orthodox Seminary in France October 15, 2015
- Lossky V. N. Essay on the mystical theology of the Eastern Church
- John Nektarios
- Priest Vladimir Golubtsov. Russian Orthodox diaspora in the second half of the 20th century
- Orthodox theological and pastoral courses in Paris // Bulletin of the Russian Western European Patriarchal Exarchate, Paris, 1955. No. 23. P. 192.
- Bolshakov S. Monastery of St. Sergius and Herman of Valaam in Villemoisson near Paris: Memoirs. C. 3.
- Bolshakov S. Monastery of St. Sergius and Herman of Valaam in Villemoisson near Paris: Memoirs. S. 9.
- Smirnov Victor. Russian Orthodox Seminary in Villemoisson (Français) = Le séminaire orthodoxe russe de Villemoisson // Slavonika: Lettre aux amis du Séminaire orthodoxe russe en France: Revue annuelle du Séminaire orthodoxe russe en France. - 2014. - No. 3. - S. 26-31.
- https://mospat.ru/ru/2009/10/07/news6227/
- http://www.pravoslavie.ru/32150.html
- Journal No. 15 of the meeting of the Holy Synod of the Russian Orthodox Church dated April 15, 2008 // Patriarchy.Ru
- http://www.blagovest-info.ru/index.php?ss=2&s=5&id=32681
- http://www.portal-credo.ru/site/?act=monitor&id=14453
- The first meeting of the Academic Council of the Russian Theological Seminary was held in Paris
- “I consider the continuation of my studies in the seminary to be not soulful”
- Is the Russian theological seminary in France not Orthodox?
- Parisian Seminary, or Orthodox MGIMO
- Maria Nikiforova. Paris is still worth the mass
- A Commission for the distribution of Alumni of Orthodox Seminary of Paris is established, Mercredi 11 December 2013
- The Russian Theological Seminary in France and the Russian Orthodox University signed a cooperation agreement // seminaria.fr, 15 February 2014
Archbishop of Volokolamsk;
His Eminence INNOKENTI,
Archbishop of Korsun
His Eminence EUGENE,
Archbishop of Vereya;
Hieromonk Alexander (Sinyakov);
Rector of the Russian Theological Seminary in France;
teachers and students
Russian Theological Seminary in France
from
student of the Russian Theological Seminary in France
Serebrich Andrey Alexandrovich
I, Andrei Aleksandrovich Serebrich, a student of the Russian Theological Seminary in France, cannot continue my studies at the Russian Theological Seminary in France for the following reasons:
After studying for almost three months at the seminary from 8.10.09-22.12.09, I saw that on the part of the leadership of the seminary, on the one hand, there was an explicit imposition on students non-Orthodox teachings and views and, on the other hand, deceit towards seminary students.
I cannot share the dogmatic views of the seminary leadership, which are taught as indisputable and do not tolerate objections:
1. The rector of the seminary, Hieromonk Alexander (Sinyakov), at one of the lessons of dogmatic theology, which he teaches, stated that The Catholic Church, in its doctrine of the filioque, relies on the treatise of St. Basil the Great "On the Holy Spirit"(although this does not follow when parsing the text), and to the question of the seminarians, what is the Orthodox position on this issue, the rector replied that the Orthodox have no position, and generally speaking it makes no difference how to read the Creed - with or without filioque.
But in reality, the Orthodox have a position on this issue, it was expressed, for example, by St. Gregory Palamas, when he said to the Catholics: "We will not accept you into communion as long as you say that the Holy Spirit proceeds from the Son", she was also expressed at the Council of Constantinople in 1583, when it was decided that "he who does not confess with his heart and mouth that ... the Holy Spirit hypostatically proceeds only from the Father ... let it be anathema", it is also expressed by the Message of the Eastern Patriarchs on Orthodox faith dated 1848, saying that "the one, holy, catholic and apostolic Church, following the holy Fathers of the East and the West, both of old and now again proclaims conciliarly that this newly introduced opinion, that the Holy Spirit proceeds from the Father and the Son, is sheer heresy, and its followers, whoever they may be, are heretics... the societies that are made up of them are heretical societies, and any spiritual liturgical communion with them by the Orthodox children of the catholic Church is lawless."
2. Another time, at the next lesson in dogmatics, the question of the historical authenticity of the feast of the Entry into the Church of the Most Holy Theotokos was discussed. This question arose after we attended another lecture at the Catholic University of Paris, where we, seminarians, also study. The Father Rector, following Yves-Marie Blanchard, a lecturer at this university, argued that the fact of the Entry into the Church of the Most Holy Theotokos unhistorical, this holiday has no historical justification and is only symbolic which is contrary to Orthodox tradition. At the same time, Father Rector presented these data not as a version, but as the true state of affairs, as evidenced by the mp3 recordings of his lectures.
Nor can I accept the rules of conduct in the seminary for students. Recognizing that building relationships with representatives catholic church, it is necessary to be guided by the corresponding chapter of the Fundamentals of the Social Concept of the Russian Orthodox Church, however, some actions of the leadership of the seminary caused considerable embarrassment:
1. Orders of necessity take blessings from Catholic bishops and kiss their hands, while canon 32 of Laodicea says that "it is not proper to receive blessings from heretics." This can also be attributed to the fact that at one of the receptions in our seminary the meal was blessed by the Catholic bishop invited by the rector.
2. Before class together with the Catholics, the prayer "King of Heaven" is offered, while Canon 33 of the Council of Laodicea says that "it is not appropriate to pray with a heretic or a renegade", it was also accepted at the Bishops' Council of the Russian Orthodox Church in 2008 that when communicating with the heterodox, "our Church does not accept attempts to "mix faiths", joint prayer actions, artificially connecting confessional or religious traditions"("On the issues of internal life and external activity of the Russian Orthodox Church", 36).
3. Despite the fact that the life of seminarians takes place in constant contact and dialogue with Catholics (they are among the teachers, some lectures for seminarians are held at the Catholic University), it is forbidden to testify to Catholics about Orthodoxy, under the pretext that they supposedly "everything is in order with the dogma."
However, the holy fathers teach that the Catholics are far from being all right with the doctrine: “We rejected the Latins from ourselves for no other reason than the fact that they are heretics” (St. Mark of Ephesus), Latinism broke away from the Church and “fell. .. into the abyss of heresies and delusions... and lies in them without any hope of rebellion" (St. Paisius (Velichkovsky)) "since the separation of this Church from the Eastern Church and its fall into the disastrous darkness of heresies" (St. Ignatius (Bryanchaninov) ), "The Roman Church has long veered into heresy and innovation" (St. Ambrose of Optina).
And the ban on preaching to Catholics is in clear contradiction with the decision of the same Bishops' Council 2008, which determined that "the participation of the Russian Orthodox Church in inter-Christian and inter-religious dialogue is for the sake of witnessing the truth of Holy Orthodoxy"("On the issues of internal life and external activity of the Russian Orthodox Church", 35).
4. The rector's statements against us visiting Orthodox places in Paris, in particular the Church of the Three Hierarchs in Paris, are puzzling.
5. Also embarrassing was the order, sounded before the holidays, about the need for seminarians on January 7, at Orthodox Christmas, in the usual way to go to classes at the University of Paris, because, as if, if we do not go to classes, then "Catholic brothers" will not understand this and will be offended by us. As far as I know, according to the Orthodox tradition, this is considered disrespectful to church holiday, and hardly any other seminary in our Church studied and worked at Christmas!
6. One of our students was kicked out of seminary simply for dissent. Georgy Arutyunov, that is the name of the student, was admitted to the seminary like other students, studied with everyone, was active in the classroom, asked questions, and always defended the Orthodox position, did not offend anyone personally. However, he was kicked out simply because his views did not coincide with the position of the rector. There was no meeting of the disciplinary board of the seminary that would consider his case, no official accusation, no possibility of acquittal - they just said that he was no longer a student and that's it. Other students, unofficially, orally, were forbidden to even communicate with him. It turns out that everyone who will have their own point of view on a particular issue, different from the position of the rector's father and will openly defend it - will be expelled.
When we went to study at the seminary, we thought that this seminary would be the light of Orthodoxy for the Western European Catholic and Protestant world, a place for the preaching of Orthodox values for the secular European society. Unfortunately, at the moment the seminary is not a place of Orthodox witness, neither in doctrinal, nor in disciplinary, nor in everyday life matters.
In view of the foregoing, I consider the continuation of my studies in the seminary not soul-beneficial and therefore unacceptable. I have no personal claims to the leadership of the seminary.
January 8, 2010
Serebrich A.A.
The non-Orthodox views of the rector of the Russian Theological Seminary of the ROC MP in Paris, Hieromonk Alexander (Sinyakov) "logically stem from the idea approved by Vladyka Hilarion (Alfeev), What Local Church in the countries of Europe is the Roman Church," said the well-known French Orthodox theologian, cleric of the Serbian Patriarchate, Jean-Claude Larcher. on the Orthodox website.
In his review, Jean-Claude Larcher, in particular, criticizes the theological position of Metropolitan John of Pergamon (Zizioulas), who actually recognizes the primacy of the Bishop of Rome in the Universal Church.
According to the French theologian, the scandal associated with the statements and actions of the rector of the ROC MP Seminary testifies to the "same dubiousness" of ecclesiology Moscow Patriarchy which is also inherent in the ecclesiology of the Patriarchate of Constantinople, which actively practices prayerful communion with Roman Catholic Church. Jean-Claude Larcher calls the views of Hieromonk Alexander and Archbishop Hilarion "Uniate", refraining, however, from a direct assertion that the same views are shared by the current primate of the ROC MP.
July 18, 1924 - the 5th according to the old style - at the auction in the Paris PalaisdeJustice, Metropolitan Evlogy left a large neglected estate in the XIX arrondissement on Ruede Crimee. It was a day of remembrance St. Sergius- the day of the birth of the Sergievsky Metochion. The estate belonged to the Germans before the war. It consisted of a church and four houses located on a mountain among overgrown garden trees. The property was sequestered by the French authorities.
The immediate goal of the purchase was the creation of a second Russian church in Paris and the organization of a second parish. The old temple on RueDaru has ceased to accommodate worshipers since Paris became the center of the Russian refugee.
It was the beginning. - A year has already expired from the day of the memorable auction on July 5–18, 1924. New dates have been added to this first date. In December 1924 the property was purchased. March 1 (February 16), 1925 in Forgiveness Sunday, by the beginning of Great Lent, was consecrated. A parish was formed two weeks before the Bright Holiday. A month later, on April 30 (17), classes began at the Theological School. - This is a brief chronicle of the Sergievsky Compound for the first year of its existence.
Against the general background of Russian life abroad, the opening of a new Russian church, in the center of Western culture, is not an exceptional phenomenon. All over the face of the earth, at all points of the Russian dispersion, the lampadas of Orthodoxy were lit - refugee churches were opened, as poor as the refugees themselves, often without the most necessary things: liturgical books, vessels, vestments, but warmed by the flame of faith, strong in prayer and tears, shining with the light of Orthodoxy.
Nevertheless, the creation of the Sergievsky Metochion turned out to be a deed that united all Russian refugees, evoking sympathetic responses even in Russia. The acquisition of the Sergievsky Compound went beyond the scope of ordinary financial calculations. When embarking on this work, Metropolitan Evlogy did not have the necessary funds at his disposal and he did not have the correct calculations for the receipt of the necessary amounts. He was strong in faith in the help of God and in the protection of St. Sergius. On the day of the Transfiguration, Vladyka called on the Russians in the Diaspora to carry their refugee money for the construction of the Metochion. Its results remained unknown for a long time. There were difficult autumn days when it seemed that the undertaking was doomed to failure. The property was to be purchased in December. The homestead was up and running. Buildings that had stood idle for ten years fell into disrepair. A major overhaul was needed. And a miracle happened. The property has been purchased. The houses were put in order. A solea was built in the temple, an altar and an altar were erected, an old temporary iconostasis was erected. – This was the work of the Russian people who responded to the call of Metropolitan Evlogii.
By February 1, 1925, the amount collected for the construction of the Sergius Compound reached 482,632 francs. From it, 378,437 francs had to be paid for real estate at different times. The remainder was sent for repairs. The sum collected by the Metropolitan included 91,440 francs donated by the President of the World Christian Student Federation, Dr. Mott, and 98,410 borrowed from various persons and under various conditions. The rest - about 300,000 were brought to the construction of the Serievsky Compound by the hands of refugees. It was a sacrificial impulse. Students refused lunch, women carried their last jewels, workers handed over their labor pennies. The work of love continues to this day. teacher A series on RuedeCrimee is a squalid refugee church. But gifts flow into it - they carry icons, vestments, lovingly decorate the temple with flowers. Gradually the debt is paid off.
The matter of building the Sergius Compound became a matter for the entire Russian emigration because the Sergius Compound, conceived as a temple, from the first days of its implementation, took under the shadow of the temple and consecrated the veil of St. The series is another matter that goes beyond Russian Paris, beyond France, beyond Europe, even beyond the boundaries of the Russian diaspora: a matter necessary for emigration and for Russia, the matter of founding a Higher Theological School.
This case already has its history.
The old Russian theological school was destroyed in 1918. In some places attempts were made to continue the work of the old Academy. It was a slow burning down. But the need for spiritual education was recognized in all its urgency. In the spring of 1920, an Orthodox Theological Institute arose in Petrograd. The Petrograd Theological Institute was not a simple reproduction of the old Theological Academy. The Theological Institute had the blessing of St. Patriarch Tikhon. He enjoyed the paternal care of the ever-memorable Hieromartyr Metropolitan Veniamin of Petrograd. But its construction began from below. It emerged from the bowels of the parish organizations. Among the listeners there were many women who stood out for their special zeal and success. Most of the professors belonged to the professors of the Academy, but there were also many new ones. Among the professors were prominent representatives of the parish priesthood. There were university workers. By the spring of 1923, the Theological Institute managed to make the first issue. This release was the only one. In the same spring of 1923, the Institute ceased to exist. Obedient to the instructions of St. Patriarch Tikhon and faithful to the precepts of his archpastor, Metropolitan Veniamin, the institute turned out to be politically invulnerable even to Soviet power. She strangled him, placing on him an unbearable burden of financial burdens. it was decided in 1923. Its inevitability was already clear by the end of the summer of 1922.
And then - in August 1922 - by a providential coincidence - for the first time there was talk of opening a Russian Orthodox Theological Academy abroad. The initiative also came from below. Funds were needed to found the Academy. With a request for funds, a group of Russian professors (A. V. Kartashev, P. B. Struve, P. I. Novgorodtsev) turned to the chairman of the World Christian Student Federation, Dr. Mott. This first meeting had no concrete results. Nor did they have a second public speech in favor of the opening of the Academy, a report in October 1923 at a conference of Russian Christian student circles in Psherov near Prague. At Easter 1924 a new meeting was held in Prague with Dr. Mott. New people from the Russian side took part in it: prof. V. V. Zenkovsky, who by this time had taken the position of the head of the Russian Christian student movement, and expelled from Russia famous theologian, philosopher and economist Fr. S. N. Bulgakov. The initiative again came from below. The talks took on a concrete character. The question was raised about the place of foundation of the future Academy. Were voiced and rejected different offers: Academies in the Balkans, Academy in England, Academy in America. We stopped in Prague.
Such was the state of the issue at the time of the acquisition of the Sergievsky Compound. With the acquisition of the Sergievsky Compound, all previous projects have disappeared completely. The territorial base for the Academy was established in Paris. The private initiative, coming from below, received the blessing and support of the Supreme Church Authority in the person of Metropolitan Evlogii. Calling on the Orthodox people to make sacrifices for the creation of the Sergius Metochion, Metropolitan Evlogy spoke about the foundation of the Theological School.
The history of the acquisition of the Sergievsky Compound with the help of Dr. Mott clearly proved that the initiators of the case were on the right track from the very beginning. But the ratio of Russian and foreign donations also testified to something else - Russian refugees recognized the cause of founding a Higher Theological School abroad as their national Russian Orthodox cause.
The long-term efforts of the Russian ecclesiastical intelligentsia abroad proceeded from taking into account the professorial forces in exile. List of learned theologians, historians and religious philosophers living outside of Russia includes over thirty names, including several very prominent scientists. True, we do not find a number of well-known names without which it is somehow difficult to imagine the Theological Academy in this list. Their carriers are in Russia, and their discharge abroad will, in all likelihood, run into insurmountable obstacles. But even without them, with the forces available abroad, teaching at the Theological Academy can be ensured in all its departments.
This list of scientists is not homogeneous in its composition. It includes such workers of the old theological school as all the learned saints who are in a foreign land, and many lay people. Of the latter, I will name the veteran of science N. N. Glubokovsky, and one of the main initiators of the higher school being created, a. But it also includes persons who have graduated from a secular school: Fr. S. N. Bulgakov, N. S. Arseniev, the entire group of religious philosophers, and many others. This mixed line-up is no accident. A great task falls on the Russian theological school abroad, to raise the thread of spiritual education, which was cut off in Russia by the godless authorities. But there is another task: to continue the great traditions of Russian theological science. And Russian theology was created not only within the walls of theological academies. The glorious epithet "church teacher" was applied in the middle of the 19th century. to the secular writer Khomyakov. And therefore, one cannot deny some inner truth in the name "Theological Institute", which, most of the initiators of this case, consider it appropriate to adopt the institution being created.
That is one side of the issue. There is another. The founding of the Theological Institute responds to an urgent social need. This can be seen not only from the fees for the construction of the Sergievsky Metochion. From August 1924, when the rumor about the creation of the Higher Theological School first spread, to the present day (July 1, 1925), Metropolitan Evlogii has received 90 applications for enrollment as students. Applicants do not always give any detailed information about themselves. On the other hand, the school administration did not manage to enter into direct relations with all the applicants. Therefore, the statistics reported below are inevitably incomplete and somewhat random. However, even in this form they are of some general interest:
1 . The age of applicants ranges from 17 to 50 years. More than two thirds of all petitions (61) were filed by persons aged 21 to 35.
2 . By education, among the applicants there are 18 people who graduated from higher educational institutions, 30 did not have time to graduate, but were or even are still students of higher education. Of the rest, 27 have completed secondary education, including 14 graduated from theological seminaries. Six studied in seminaries, but did not have time to graduate. 24 people received a military education (normal or accelerated, wartime), 36 - participants in the war.
3 . The school administration has very scarce data on the class composition of the applicants. However, it is known about 18 petitioners that they are from the clergy, 16 from nobles, 5 from peasants.
4 . Petitions came from various places: 31 from Paris, 19 from Yugoslavia; 17 from France (excluding Paris, but including Tunisia); 8 - from Czechoslovakia; 4 - from Bulgaria; In addition, separate petitions (one, two) came from the following countries: Estonia, Finland, Poland, Belgium, Germany, Sweden, Turkey.
5 . About 23 petitioners are known to have been members of Christian student circles.
It would be a great misunderstanding to explain all this multitude of petitions received from different points Russian dispersion, from people of different ages, different origin, different education, exclusively concern for material support. Personal conversations with applicants, entered as general rule, wherever possible, they convinced Metropolitan Evlogy and the school administration of the complete sincerity of the vast majority of applicants. The same is evidenced by observations of the activities of Christian Student Circles, with which we meet at all points of resettlement of Russian refugees. As already noted, up to 25% total number the petitioners were members of circles.
A special article is dedicated to the Russian Christian student movement in this issue, it shows that circles exist wherever there are Russian students: in Paris, Prague, Berlin, Belgrade, Sofia, faraway Estonia, in small student centers , like Brno, Pshibram, Zagreb and other cities. It can also be seen from it that these mugs are of different types; and that the circles understand their immediate business tasks and methods of their work in different ways. But the ultimate task is always the same - comprehension of the depth of Orthodoxy, building life on Orthodox basis. Church leaders understood this. Metropolitan Anthony blessed the work of the Belgrade circle. Metropolitan Evlogii took upon himself the task of organizing a Higher Theological School abroad, in order to give true spiritual nourishment to our youth abroad, who seek church enlightenment and yearn to devote their energies to the service of the Church. This youth revealed itself in circles. From below this unity is not visible. Often there are several circles in one city. The consciousness of mutual difference sometimes reaches the point of acute antagonism. For the Church, this distinction does not exist. One of the roots of the Paris School of Theology goes back to student circles.
The spiritual need that gave rise to Christian student circles can only be satisfied in the Russian Orthodox theological school. Not to mention the Catholic and Protestant theological faculties, even Orthodox theological schools in Romania, Serbia, Bulgaria and Greece cannot satisfy the needs of Russian youth. Experience has shown this. Russian Orthodox youth needs a Russian Theological School. And this applies not only to Russian refugees. This also applies to those Orthodox Russians who turned out to be subjects of the new limitrophe states. Existing theological schools (only in Poland) the need for spiritual enlightenment remains virtually unsatisfied.
True, the opening of a higher spiritual and educational institution is still a matter for the future: a matter of conciliar church mind. Preliminary steps have already been taken. Metropolitan Evlogii has already entered into relations on the question of organizing a Higher Theological School with our learned hierarchs and with representatives of Russian theological scholarship who are abroad.
But there is another task: urgent and solvable. This is the task of theological preparation. Its urgency stems from the makeup of the youth seeking spiritual enlightenment. The above statistics clearly show that
that only a small part of the petitioners, who have passed through the secondary theological school, have the preparation sufficient for passing the higher theological education. Most of those who realized their attraction to theological sciences came from outside - most often from the intelligentsia, deeper and more fully - to the last conclusions - having survived the appeal of the intelligentsia to the Church. The tasks of training that they face are inseparable in their mutual connection the tasks of training training and educational training.
Consciousness of this need led Metropolitan Evlogii to the decision to open classes for the propaedeutic (preparatory) class of the Orthodox Theological Institute. April 30 (17) Propaedeutic Class started work. His work will last until October 1 this year. On October 1, the school administration hopes to create conditions that would make it possible to open the 1st year of the Institute. Depending on the number of vacancies, students of the Propaedeutic Class who have found sufficient success and third-party applicants from among those who have completed the full course of Theological Seminaries will be enrolled in the number of students-scholarship holders of the 1st year, depending on the number of vacancies.
Nineteen people were accepted into the audience of the Propaedeutic Class; sixteen of them are students; three are volunteers. Most of the students (10) are between the ages of 20 and 25, five are older (under 33), and one is younger (18). One has completed higher education, four continue to be students of other higher educational institutions. Eight people received their secondary education in military schools, three graduated from a civilian high school. Nine people are members of Christian youth circles. Volunteers all received higher education: one - general, two - special (engineer, officer of the general staff). The last two are over 50 years old. In addition to the nineteen students mentioned, four more were accepted into the Propaedeutic class, who sent petitions from abroad (three from Yugoslavia, one from Constantinople).
The following subjects are taught in the Propaedeutic Class: Holy Scripture Old Testament, (6 hours a week; the subject is divided between Bishop Benjamin and Archpriest S. N. Bulgakov), Holy Scripture of the New Testament (4 hours a week: S. S. Bezobrazov); general and Russian church history (4 hours a week); dogmatic theology (4 hours a week: archpriest S. N. Bulgakov); moral theology (1 hour a week: Bishop Benjamin): liturgics and canons (4 hours a week; Greek (4 hours a week) S. S. Bezobrazov; Latin (3 hours a week) P. E. Kozalevsky In total, students have thirty hours of lectures a week, that is, five hours a day.
In the second half of the study period, a slight increase in the total number of lectures is possible to include in the curriculum a short course of philosophical propaedeutics, entrusted, by order of the Class Council, to Professor V. V. Zenkovskiy. The propaedeutic tasks of the class require an elementary formulation of teaching and constant monitoring of student progress. Thus, the teaching of Holy Scripture aims at assimilating its content in the light of the tradition of the Church; in the history of the Church, students should get acquainted with the basic facts of the church-historical past. Rehearsals are scheduled to test students' knowledge. The first group of rehearsals took place in the second half of July. Two more rehearsal dates are planned until October 1st.
The second task of the Propaedeutic Class, along with educational preparation, is educational preparation. Strictly speaking, these two tasks are inseparable. Special educational tasks are pursued by the whole system of life, established according to the plan of Inspector Bishop Benjamin, considered in the Council of the Propaedeutic Class and approved by Metropolitan Evlogii, who retained the general leadership of the class as rector. Students' day starts at 6 o'clock. matins in the church of the Metochion. At 6 o'clock. vech. everyone is at vespers. The listeners themselves sing. On the week of St. Father, on May 31 (18), one of the volunteers was ordained a deacon. At the meal, the attendant reads the Life. Those who leave the Metochion ask for the blessing of the Lord-Inspector. Obedience in the church and school are the students themselves. Four elders were appointed to distribute the work in the temple, auditoriums, bedrooms and refectory.
The teaching and educational tasks of the Propaedeutic Class cannot be limited to one current composition of its students. Under the conditions of the present time, the Theological Institute, as a higher educational institution, also cannot ignore propaedeutic tasks. In drawing up a permanent statute, steps will be taken to create conditions that would be conducive to their successful resolution.
In the current first year of the existence of the theological school, the need to confine ourselves to propaedeutics is caused by an extreme lack of funds. The maintenance of each student living in a hostel costs about 300 francs. per month. Only three people were able to pay this fee; three contribute half, that is, they are on half scholarships, two pay a quarter. Two are coming. An increase in the number of scholarships is a condition for the existence and development of the theological school. Of the 25 people accepted without a scholarship, 21 had to give up the idea of getting a theological education. The experience of the life of Russian refugees abroad showed the complete incompatibility of hard work and productive teaching. Sensitive donors are beginning to understand the special importance of donating specifically for scholarships. One donation deserves a mention: a scholarship to the student "Dimitry": a gift from a widow dedicated to the memory of her deceased husband.
tightness financial situation affects other aspects of life as well. The office, reduced to one secretary, absorbed in teaching, does not cope with the work. The school is deprived of the most necessary textbooks. The library is in its infancy and, nevertheless, a number of valuable proposals have to be left without attention, due to the impossibility of incurring the costs they cause. Only with such savings is it possible to cover in cash the Class estimate calculated from May 1 to October 1 of this year. g. in the amount of about 36.000 francs. It is worth mentioning that in the preparation of this estimate, the possibility of unforeseen expenses was deliberately left unaccounted for.
Such is the present. The economic situation is very difficult. But it was even more difficult when Metropolitan Evlogy began the work of the Sergius Metochion, and sober practical people considered this enterprise hopeless. The opening of the Higher Theological School is a matter of conciliar church reason; but the deadline is predetermined - October 1; and you need to build an economic foundation. What can you count on? Russian sources are scarce and dry up every year. But the calculations on foreigners are justified. The British have already provided all possible assistance. They 6esschaet it in the future. But the main hopes are still turned to Dr. Mott. 30. IV he visited the Sergievskoye metochion. His visit coincided with the start of the Propaedeutic Class. Immediately after his visit, he requested from the school administration a minimum estimate for the Theological Institute in order for its successive deployment. This estimate has been submitted. She reduced the duration of the course to three academic years, the number of professors in all departments to eight; limited expenses in all respects and only paid special attention to scholarships, bringing their number to 20 in the first year of the Institute's existence; up to 30 - in the second; up to 40 - in the third and subsequent years. No response yet.
A great deal has been accomplished in a year. A Russian Orthodox theological school has been opened in the center of European culture on Russian soil. This school, already in the present form of a modest Propaedeutic Class, has risen above the level of a secondary educational institution. And teachers, workers of higher education, feel called to the greatest creative intensity, and listeners recognize themselves as students of a higher educational institution. But this is only the first step, propaedeutics towards the Theological Institute. Will there be a second one? We believe it will. The whole work of the Sergievsky Metochion is wonderful. Over the Russian monastery Rue de Crimee from the first day of its existence, the cover of the teacher. Sergius, the gracious face of the monk meets those who come to the Metochion. And help is not scarce: the fraternal help of foreigners in the name of unity in Christ; help of Russian exiles to the theological school in the monastery of St. Sergius.
S. Bezobrazov.
The Orthodox Theological Seminary in France is the only higher educational institution of the Russian Orthodox Church of the Moscow Patriarchate in Western Europe, established by the decision of the Holy Synod of the Moscow Patriarchate on April 15, 2008.
The idea of creating a seminary belongs to Metropolitan Kirill of Smolensk and Kaliningrad, now the Patriarch of Moscow and All Rus'. He expressed it for the first time during his last visit to France in November 2007 on the occasion of the presentation of the French translation of The Foundations of the Social Concept of the Russian Orthodox Church.
In addition, the project to create a Russian Orthodox seminary in France is one of the main results of the visit of Patriarch Alexy II to Paris in October 2007.
The Paris Seminary is at the disposal not only of the Korsun diocese of the ROC MP, but also of the other dioceses of the Moscow Patriarchate in Europe (Brussels-Belgian, Geneva and German ROCOR MP, Sourozh in Great Britain, Dutch-Netherlands, Austria) and Russian parishes in Italy. The ruling bishops of these dioceses are members of the Seminary's Supervisory Board, which is headed by Archbishop Hilarion (Alfeev) of Volokolamsk, Chairman of the Department for External Church Relations of the Moscow Patriarchate and Rector of the All-Church Postgraduate and Doctoral Studies of the ROC MP.
Seminary Objectives:
1. Training of highly educated clergy for the ROC MP who speak foreign languages and are familiar with both Russian Orthodox and Western culture.
2. Training of Orthodox laity participating in the life of the Church, to prepare them for the church mission and the teaching of the catechism;
3. Teaching secular and ecclesiastical non-Orthodox students who are interested in the Orthodoxy of the Russian tradition;
4. Intellectual and spiritual evidence of Russian Orthodoxy through divine services, various scientific, publishing and cultural projects.
Since September 1, 2009, the seminary has been located in the house of Saint Genevieve in Epinay-sous-Senart (French: Epinay-sous-Senart), 21 km southeast of Paris. The building, rented from the Catholic diocese, previously belonged to the Convent of the Helping Sisters (Fr. Societe des Auxiliatrices des ames du Purgatoire).
So far, the lease agreement with the Catholics has been concluded for one year with the possibility of extension and with the prospect of buying the building into ownership. The rent is 250 thousand euros per year, including all utilities and electricity. The money to pay for the running costs of the seminary comes from private donations.
At the seminary, a chapel was opened in honor of St. Martin the Confessor and St. Genovetha of Paris.
Seminary education
The seminary provides three forms of education: full-time with living in the seminary for future clergy, a three-year external study for those wishing to get acquainted with the Russian spiritual tradition and the theological and liturgical heritage of the Orthodox Church, and free attendance of courses. Students of the first two forms of education receive special diplomas.
Persons of the Orthodox faith of any nationality are accepted for full-time study at the Seminary. The course of study in French and Russian lasts five years (three years of undergraduate and two years of master's). Students with a theological education are admitted to the fourth year (the first year of the master's degree). Classes are held both in the seminary itself and in higher educational institutions in Paris (including the Sorbonne). Upon successful completion of studies and the defense of a thesis, graduates of the seminary receive two diplomas: a master's degree in philosophy from the Sorbonne University of Paris and a church theological diploma from the seminary.
The seminary is bilingual. For those who do not speak French (or do not know enough), intensive courses are organized from the very first days of training.
The seminary bears all expenses for students sent by dioceses or other theological schools. Each seminarian is provided with a private room (with a washbasin) and three meals a day plus an annual pass (for trips to classes in Paris). In addition, the building is equipped with a library, computer room and wireless Internet.
In addition to students sent by dioceses and theological schools, the seminary accepts those who are ready to pay for their studies on their own. Given the level of prices and wages in the Paris region, the amount of payment is low - 350 euros per month. For this money, free housing is provided (subject to availability), meals, educational materials and unlimited Internet access. The external tuition fee is 250 euros per year.
Schematically, training in the seminary is as follows:
Preparatory Course:
- intensive study of French, Greek and Latin, as well as introductory theological subjects in the seminary;
- a history and social science course developed by the French government for clergy (at the Faculty of Sociology of the University of Paris).
Undergraduate (3 years):
- Theology, history of the Russian Church and Russian philosophy, history of the Local Orthodox Churches, liturgy, modern and ancient languages in the seminary;
- a full course of philosophy at the Faculty of Philosophy of the Sorbonne;
- biblical studies and general christian history at the theological faculty of the University of Paris.
Master (two years):
- Theological and religious subjects in the seminary;
- patristics and history of Christian doctrine at the faculty religious sciences Sorbonne.
The professorial and teaching corporation of the seminary is formed from the best specialists in their field, living both in the CIS countries and in the West. Lectures are read by teachers from France, Italy, Belgium, Holland, Russia and Ukraine. Among the lecturers are Archpriest Nikolai Makar from Milan, a specialist in canon law; Archpriest Sergiy Ovsyannikov from Amsterdam, who specializes in biblical studies; Priest Sergiy Model from Brussels, known for his publications on the history and current situation of the Orthodox Churches in Europe.
Administration
Archbishop Innokenty (Vasiliev) of Korsun - chancellor, chairman of the administrative council;
Hieromonk Alexander (Sinyakov) - Rector, Chairman of the Pedagogical Council;
Archpriest Anthony Ilyin - Vice-Rector for Public Relations;
Hegumen Nestor (Sirotenko) - Chairman of the Disciplinary Council.
Rector Hieromonk Alexander (Sinyakov) was born in 1981 in the Levokomsky district of the Stavropol Territory (Russia). He graduated from the University of Toulouse, St. Sergius Theological Institute and the Paris Sorbonne University (all three in France). Fluent in French, English, German and Greek. In September 2003 he was ordained a hierodeacon, in November 2004 a hieromonk by Bishop Hilarion (Alfeev) of Vienna and Austria. He served in Paris as secretary of the Korsun diocese of the ROC MP for public relations, the press and religious organizations. From 2002 to 2005 he taught Russian civilization, Church history and Old Slavonic philology at the Sorbonne. By decision of the Holy Synod in April 2008, he was appointed rector of the Theological Seminary in Paris. In January 2010, accusations against Fr. Alexander, maintaining liturgical communion with the Roman Catholic Church and planting in his educational institution Catholic views that are unacceptable in the Orthodox tradition. Currently, these accusations are being actively discussed in Orthodox blogs.
Based on materials from Wikipedia, the site of the Russian Theological Seminary in France, "Pravoslavie.Ru", "Portal-Credo.Ru"
In the plot:
July 06, 2010, 12:36 The last meeting of the Academic Council this academic year
05 July 2010, 13:38 MEDIA MONITORING: "I take communion with Catholics while maintaining my Orthodox beliefs." Dmitry Sinyakov, the current rector of the Paris Seminary, admitted that, as a novice, he participated in a joint liturgy with Catholics
June 28, 2010, 18:56 It will now be possible to enter the Paris Seminary of the ROC MP only with the personal consent of Patriarch Kirill
March 03, 2010, 12:36
