Dumitru Stăniloae

Dumitru Stăniloae (born November 16, 1903 in Vlădeni ; † October 5, 1993 in Bucharest ) was a Romanian Orthodox theologian, writer and professor, member of the Romanian Academy (from 1990) as well as a priest and avowed Orthodox Christian in the time of communism in Romania. He belongs to Romano Guardini , Paul Tillich , Karl Barth , Karl Rahner , Yves Congar , Nikos Nissiotis and others. a. among the most renowned theologians of the 20th century.

biography

Origin and family

Dumitru Stăniloae was the fifth and last child of Irimie and Rebeca Stăniloae. His hometown Vlădeni is a small village in central Romania. The family was religious, two of his sisters became nuns. On October 4, 1930 he married Maria Mihu. The marriage had three children: In 1931 the twins Dumitru († September 1931) and Maria († 1945) were born. Lidia Stăniloae was born in 1933 . The only grandson, Dumitru Horia, the son of Lidia Stăniloae, was born in 1959. Dumitru Stăniloae died in the autumn of 1993 at the age of 89.

Studies and academic work

Dumitru Stăniloae first studied literature from 1922 to 1923 in Bucharest , then theology in Hermannstadt (Rum. Sibiu) and Chernivtsi . He continued his studies in Munich and Paris , later in Greece, where he did his doctoral thesis on the work of the Patriarch Dositheos II Notaras of Jerusalem (1669–1707) in the principalities of Moldavia and Wallachia (The life and activities of the Patriarch Dositheos of Jerusalem and his relations with the Romanian principalities, rum., 1929). In 1928 he received his doctorate in Chernivtsi. In 1928 he received a one-year scholarship and studied Byzantine Studies (with August Heisenberg ) and dogmatics at the University of Munich . In 1929 he went on research trips to Berlin, Paris and Belgrade, where he a. a. occupied with the work of Gregorios Palamas .

After his return to Sibiu / Hermannstadt in 1929, at the age of 26, he was appointed professor at the Orthodox Academy (today: Facultatea de Teologie Andrei Șaguna) . In 1932 he was ordained a priest. From 1934 he taught dogmatics, apologetics, pastoral theology and Greek as a full professor until 1947. From 1936 until his politically motivated dismissal in 1946, he was rector of the Orthodox Academy. From 1934 to 1945 he was head of the "Newspaper Telegraful romǎn ", which he wrote himself 219 short articles on various topics. The newspaper was published by Metropolitan Nicolae Bǎlan and was the mouthpiece of the Romanian Orthodox Metropolis of Transylvania . Since its founding by the Metropolitan Andrei Șaguna in 1835 in the multi-confessional environment of Transylvania, it has had a high socio-cultural significance for the education of Romanian Orthodox Christians. In the interwar period, in addition to articles on the ecumenical movement, the cooperation between the Roman Catholic Church, Evangelical Church AB in Romania and the Reformed Church in Romania was discussed. A church-political dispute took place with the Romanian Greek Catholic Church that had split off from the Orthodox Church at the beginning of the 18th century and was united with Rome . Stǎniloae also wrote articles about the cooperation of the Orthodox Church with political movements such as communism and fascism (see Legion Archangel Michael / Iron Guard ), in which he radically rejected communism as an atheist movement and before the orthodox believers were appropriated by the emerging and politically strong fascist movement warned.

Another controversy took place in articles in the magazine "Gândirea". This was about the spiritual connection between orthodoxy and nationalism, whereby Stǎniloae the importance of the Romanian Orthodox Church as a spiritual educational institution for "Romanianity" against sociologists and philosophers such as Lucian Blaga , Nae Ionescu , Mircea Eliade , Constantin Rǎdulescu-Motru and others. a. defended. During these discussions, Stǎniloae positioned himself more and more clearly as an orthodox theologian who emphasized the monastic-Byzantine tradition as the spiritual basis for Romanian popular education and defended it against its critics. Stǎniloae saw a centuries-long pedagogical and therapeutic effect in this, which is reflected in the Romanian Orthodox piety. Together with Nichifor Crainic , they updated the hesychastic movement ( hesychasm ) of Paisie Veličkovskij (1749–1794). While Nichifor Crainic thought of this spiritual orthodox movement in connection with Christian mysticism and "German mysticism" (" Meister Eckhart and his school") in particular, D. Stǎniloae developed it from the theology of Gregorios Palamas . The role of the "fathers and mothers in the spirit" ("Pǎrinți duhovniceşti") as special pastors is understood from the pedagogical-therapeutic approach that in the practice of the " Jesus prayer " (also called "heart prayer" or "perpetual prayer") everyone Prayer and prayer can become an "om duhovnicesc" (spiritual and spiritual person). As early as 1932/33 he translated parts of Palama's work (Triad I, 2-3) into Romanian, after he had published the essay "The way to the divine light at St. Grigorios Palamas" (Calea spre lumina dumneseascǎ la Sfântul Grigorie Palamas) in 1929 . In 1938 the book "The Life and Teaching of St. Gregorios Palamas " ( Viața şi învǎțǎtura sfântului Grigorie Palamas ) was published. It is Stǎniloaes great merit to have interpreted the energy theory of the Palamas from the point of view of the question of God's grace, in that he understands it as a graceful work on praying people. The energies of God are uncreated because they emanate from the nature of God and can only be experienced through his grace. Therefore, the "vision of God" is not an act of man, but an experience mediated by the grace of God of what is called "deification" ( theosis ) in German in energy theory . The spoken text of the prayer has a special meaning for Stăniloae: "Lord Jesus Christ, Son of God, have pity on me, the sinner." His interpretation is: The prayer "helps that the uninterrupted thought about Jesus Christ is strengthened in the heart and it cleanses and sanctifies through this thought, all considerations and feelings ... and directs all activity towards the fulfillment of the commandments of Christ." From the energy theory of Palamas, Stăniloae and Sergei Nikolajewitsch Bulgakow define the energy theory as an answer to the antinomy discussion of German idealism : The "antinomies" in relation to the human experience of God are a necessary prerequisite for religious consciousness. Man experiences himself detached from God through his reason ("antinomic"), whereby this separation can be abolished in the contemplative way of the hesychastic path (hesychasm). The "antinomies of religious consciousness" would not be overcome rationally by "proofs of God", but by the graceful work of the uncreated energies of God on the believer. The goal is the deification (theosis) of the believer, who becomes a "sanctified person" through the gracious work of God on him. For Stǎniloae the result of such a spiritual process is a "spiritual-spiritual person" (om duhovnicesc). Such an understanding of man belongs to the "theandric anthropology ", which St dieniloae now uses against the propaganda of the "new man" of atheistic anthropology, which is represented by the fascist and communist models of thought. In the 20th century, the latter represented the idea that the "New Man" was to be created through ideological education through the New Society politically determined by the respective rulers. This debate also determined the intellectual discussion in Romania during the interwar period. Nicolae Ceauşescu argued similarly in his "Cultural Revolution" after 1971 and built his state ideology accordingly. Stǎniloae defended his educational and pastoral concept of the "spiritual and spiritual man" against both the fascist and the communist ideology of the "new man". In doing so, he took over the term "restoration of man" from the Christian tradition by emphasizing the "restoration of man through Jesus Christ from the gracious work of Trinitarian koinonia" in dealing with dialogue philosophy and existentialism .

In the dispute in the 1930s and 1940s with the philosophers Louis Lavelle , Maurice Blondel , Nicolai Hartmann , Martin Buber , Ferdinand Ebner , Martin Heidegger , Karl Jaspers , Eberhard Griesebach and the psychoanalyst Ludwig Binswanger , Stăniloae took up the question of the "life crisis" of People up. For Stăniloae it is clear that “man does not live and possess true reality in systems of knowledge, but in encounters with other people (Griesebach), that he only makes his own discovery in communication (Jaspers).” But with that the existential analysis only achieves so much that the humanity of the other shows us our own limits. In the encounter with the other man only experiences the limits of his human existence. From the theological point of view, Stăniloae includes different theologians in his discussion: Ewald Burger , Theodor Steinbüchel , John Cullberg , Walter Künneth , Emil Brunner , Karl Barth , Adolf Schlatter , Paul Althaus , Romano Guardini , Friedrich Gogarten , Karl Heim and others. a. He comes to the conclusion that the healing that man strives for is only completed when we transcend our own ego: "In addition to human nature, we experience something new, ... the divine transcendence." Accordingly, the goal of the experience is divine transcendence through man the experience of God through the man Jesus, whereby this man is a person with God: “We do not experience God in Jesus Christ when we step over man in him, but this man is God himself.” Stăniloae refuses thus the thesis taken up by the Romanian religious philosophers (Rădulescu-Motru et al.) that only the historically tangible Jesus ( historical Jesus research ) is current. Only Jesus as Christ, who is anchored in the divine Trinity, enables man to be transcended into a superhuman, divine sphere that brings him the desired salvation. In his book "Jesus Christ or the restoration of man" (Rum. Iisus Hristos sau restaurarea omului) published in 1943, he interpreted God's gracious work on man from the Trinitarian koinonia (community). The idea of ​​restoration in Stăniloae is a dynamic process, whereby “the human being is included in the dynamics of the divine trinity with the aim of coming to a perfect likeness to God through Jesus Christ and thus to participate in the spiritual community (Roman. Comuniune) with God can. ”The redemption of man is not an end in itself, but a healing in and for the spiritual community. In this context, Stăniloae does not directly mention the ecumenical movement as such a spiritual community, but this may have been in mind, because a spiritual community based on the Trinitarian koinonia can only be a non-denominational Christian spiritual community. In a public essay in 1944 he attributed the important role of Christianity to reconciling the hostile world.

Due to the political events in Romania after 1944 Stăniloae is removed from public ministry outside the Orthodox faculty. The daughter Stăniloaes describes how this time was experienced: “But the fear was no longer gone. Slowly we all, adults and children, realized that a new period of time had begun in our lives, a darkened, dark one in which there is no security for tomorrow. … In short: We started to learn to live in hell. ”A few years later (1958–62) Stăniloae was arrested as part of the political cleansing and sentenced as a political prisoner and imprisoned. The Stăniloae family lived in Bucharest from 1946. At the request of the then communist prime minister Petru Groza, Stăniloae was transferred to Bucharest and taught “asceticism and mysticism” there in 1947/48. This chair will then be dissolved. The word “mysticism” is now placed on the forbidden index of communist censorship. “Mysticism” now becomes “mysticism”, which is a dirty word (“superstition”) against the “new socialist order”. This primarily refers to orthodox mysticism, which defines the entire work of Stăniloae as the theological basis. In his lectures, which were only published in 1981, the word “mysticism” is replaced with “spirituality”, which is a linguistic concession to the censorship authority. The book was also published under the "unsuspicious" title "Teologia morală ortodoxă pentru institutele teologice, Vol. III, Spiritualitatea ortodoxă". This work can also be seen as a kind of summary of an orthodox moral teaching. Stăniloae achieved his international breakthrough with the articles he published in the West in Greek, English, French and German from the late 1960s and which he wrote as part of his trips to ecumenical events. The "Orthodox Dogmatics", which was later translated into German, is the result of years of theological debate with numerous Christian theologians. The polemical handling of Roman Catholic and Protestant positions in this work is not exactly conducive to ecumenical dialogue. In terms of content, it reflects what was his primary goal during his theological work, to bring Orthodox teaching into the ecumenical discussion and to defend it against equally polemical attacks by opponents.

Ecumenical Movement: Stăniloae has written a number of essays on "Interdenominational Problems" and offered solutions to important issues. One of his guiding principles is that ecumenical unity is only possible in diversity. Through his numerous articles in the magazines "Studii teologice" and "Ortodoxia" he influenced the ecumenical dialogue in the interdenominational conferences from the point of view of the Romanian Orthodox Church (RumOK). Here he treated u. a. Topics on the Ecumenical Confession of Nicea-Constantinople (1951), on the “Eucharistic Celebration in the Three Confessions” (1953), The Nature of the Sacraments in the Three Confessions (1956), several essays on the understanding of original sin in the three denominations (1956/57), about “spiritual community through love” (1963), about the understanding of the “oikonomia” in the Orthodox Church (1963), about the ecumenical movement (1963), about the “St. Tradition, the definition of the concept and its expansion ”(1964), about the“ Trinitarian relations in the life of the Church ”(1964), about“ the universal and all-embracing Church ”(1966), about the“ meaning of the Holy Spirit in the all-embracing communion of the Church "(1967), on the ecumenical movement of Taizé entitled" Love and Truth: For Overcoming the Dilemma of Contemporary Ecumenism. "(1967), on" Divine Oikonomia as the basis for Church Oikonomia " (1969), about “God is love” (1971) and “God is light” (1974). A number of these and other articles have been published abroad (New York, London, Paris, Regensburg, etc.). He was a welcome guest at the bilateral talks between RumOK and the Evangelical Churches in Germany (EKD). In the context of such a dialogue (Klausenburg / Cluj-Napoca, June 9, 1965) Stăniloae gave a lecture by emphasizing the “ontological and communal dimension of God's work of reconciliation in the world”: “The work of reconciliation is not just an act that takes place between God and a single person is realized, but an act that encompasses all of humanity. ”Stăniloae argued similarly in his 1980 lecture on the award of the“ Dr. Leopold Lucas Foundation ”( Dr. Leopold Lucas Prize ) at the University of Tübingen. However, he founded the “unity of humanity” for the purpose of peaceful coexistence (tolerance) of the work of the Triune God in the world. The awarding of the prize went back to the mediation of his friend Jürgen Moltmann , while Peter Stuhlmacher gave the laudation. A close friendship connected him with Olivier Clément , under whose guidance he published several articles in the magazine Contacts - Revue française de l`Ortodoxie. In 1979 the Irénikon magazine published the article “Bréviaire hésychaste” and, with a foreword by Oliver Clément, the book “Prière de Jésus et expérience du Saint-Esprit” in 1981. With these publications, Stăniloae not only made Orthodox spirituality known ecumenically, but also the Jesus prayer (heart prayer) updated again at a time when this was only known to a few insiders. It is also thanks to him that this special Christian bed tradition is no longer reserved for a few monks, but is successfully offered by numerous meditation groups as a healing form of prayer and new, modern approaches to this special orthodox spirituality are sought. This development would have pleased the “Father in Spirit” (Părinte duhovnic) as the Romanian Orthodox theologian primarily understood himself. In conclusion, one can count him among the theologians of the 20th century who not only lectured theology but also lived its theology. His approach may also lie here, namely that the common (non-denominational) Christian spirituality is the "propaedeutic of ecumenical dialogue". In the only detailed commemorative publication, the best expert on Romanian Orthodox theology in the West, Adolf Martin Ritter , described him as a “great teacher of Christianity and a truly wise man” who was “deeply influenced by Palamism”. “… The“ Neopalamism ”of Stăniloaes is of a kind that to this day it dares to expose itself to the dialogue with Catholic and Protestant theology and is able to convey important impulses to this dialogue. Even where one believes that one has to contradict Father Stăniloae's analysis of “Western” positions in individual cases, one feels enriched by this interlocutor, as he gave the impetus to look at what is one's own and what is foreign with new eyes and to perceive correspondences or additions where one has previously not in the least suspected. ”It is a particular merit of Father Stăniloae to have brought the Romanian Orthodox Hesychastic tradition into the current discussion about the work of the theology of Gregorios Palamas ( neopalamism ), which, alongside the Greek and Russian, has its own tradition in Europe having. His translation of the Philokalia into Romanian enabled not only Romanian Orthodox theologians, but also interested believers to read this Orthodox piety literature. He also promoted with Wilhelm Nyssen the international perception of the painting of the Moldavian monasteries, known as World Heritage Site (then 1993 Moldavian monasteries were classified). In the Romanian Orthodox Church, a number of important theologians belong to the so-called "Generation Stăniloae" ("Generaţia Stăniloae"), who were influenced by his thinking and working as a university teacher. They also include the current patriarch of RumOK, Daniel Ciobotea , and numerous professors such as Ion Bria and Viorel Ioniţă , who further developed his theology in ecumenical dialogue.

In 1946 he began to translate the Philocalie from Greek into Romanian. It is an anthology of central Byzantine texts. Twelve volumes with extensive annotations had been published by 1992.

He received an honorary doctorate from the theological faculties of the universities of Paris, Belgrade, Athens and Bucharest.

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The entire work of Dumitru Stăniloae was listed in the commemorative publication "Persoană ṣi comuniune" in a systematic bibliography: Gheorghe F. Anghelescu / Ioan I. Ică jun., Părintele Prof. Acad. Dumitru Stǎniloae, Bibligrafie sistematicǎ, in: Persoană şi comuniune, Prinos de cinstire, Sibiu 1993, pp. 16-67.

In 1938 the book "The Life and Teaching of St. Gregory Palamas " appeared , with the elaboration of which Stăniloae moved into the center of Orthodox spirituality. In 1946 he began to translate the Philocalie from Greek into Romanian. It is an anthology of central Byzantine texts. Twelve volumes with extensive annotations had been published by 1992.

In addition, Stăniloae is known through numerous dogmatic works. His three-volume Orthodox Dogmatics , which first appeared in Bucharest in 1978, was widely used . Karl Lehmann praised them :

The first volume begins with divine revelation, which is the source of the Christian faith and the church. Here the church is given an important place from the beginning as an “organ” and “milieu” in which the content of Revelation is preserved and its fruits. Nevertheless, this first volume is radically devoted first to the Christian understanding of God, then finally to the understanding of the world, seen closely together with the theology of love already mentioned. The second volume is entirely related to the person and work of Jesus Christ. It is exciting to see how his work of salvation is understood in a renewed humanity, but at the same time in the sense of redemption. The third volume deals in detail with the meaning of the sacraments and outlines a powerful, comprehensive eschatology that repeatedly leads to belief in eternal life. Although this dogmatics is conceptually strict and really expresses a scientific spirit, it is filled with a deep spirituality from the first to the last page, which on the one hand can be described in the best sense of the word as current and related to the present and at the same time in an astonishing way rests entirely in tradition, at the same time draws from fresh sources, but is also safe and protected in it.

It is the first complete and more extensive Orthodox dogmatics that was translated into German with the support of the Evangelical Church and the Catholic Church.

Stăniloae has translated over 90 volumes of the Church Fathers, written 30 monographs, written over 200 scientific articles and over 1000 newspaper articles.

Publications

• Orthodox dogmatics I. Gütersloher Verlagshaus 1985, ISBN 978-3-579-00175-3
• Orthodox Dogmatics II. Gütersloher Verlagshaus 1990, ISBN 978-3-579-00176-0
• Orthodox dogmatics III. Gütersloher Verlagshaus 1995, ISBN 978-3-579-00182-1
• Prayer and holiness. Four Towers 1990, ISBN 978-3-87868-404-6

literature

• Vasile Cristescu: Anthropology and its christological justification in Wolfhart Pannenberg and Dumitru Stăniloae (= International Theology, Vol. 9). Lang, Frankfurt am Main et al. 2003.
• Jürgen Henkel: Eros and Ethos. Human beings, worship community and nation as addressees of theological ethics in Dumitru Stăniloae (= Forum Orthodox Theology. Volume 2). With a foreword by Metropolitan Serafim. Lit, Münster et al. 2003.
• Jürgen Henkel: Dumitru Stăniloae. Life - Work - Theology. Herder, Freiburg im Breisgau 2017, ISBN 978-3-451-33755-0 .
• Liviu Jitianu: Christological symphony of man and world. Basics of a neo-patrician orthodox christology in the work of Dumitru Stăniloae. 2006, urn : nbn: de: bsz: 25-opus-31290 (dissertation, University of Freiburg, 2006).
• Daniel Munteanu: The comforting spirit of love. On an ecumenical teaching of the Holy Spirit on the Trinitarian theologies of Jürgen Moltmann and Dumitru Stăniloaes. With a foreword by Jürgen Moltmann. Neukirchener, Neuenkirchen-Vluyn 2003 (dissertation, University of Heidelberg, 2002).
• Daniel Munteanu: Dumitru Stăniloae's Influence on Jürgen Moltmann's Trinitarian and Ecological Theology. In: International Journal of Orthodox Theology. Vol. 6 (2015), H. 4, pp. 24–52, urn : nbn: de: 0276-2015-4036 ( PDF ).
• Laurențiu Streza, Jürgen Henkel, Gheorge F. Anghelescu (eds.): Dumitru Stăniloae (1903–1993), Theologie românească de dimensiune europeană / Romanian theology of European dimensions. Schiller, Hermannstadt / Bonn 2008.
• Michael Weber: The spiritual-spiritual person in the concept of grace in Dumitru Stăniloae. A theological investigation taking into account the socio-cultural background (= Forum Orthodox Theology. Volume 12). Lit, Münster et al. 2012. ISBN 978-3-643-11030-5

Web links

• Literature by and about Dumitru Stăniloae in the catalog of the German National Library

Individual evidence

1. ↑ Peter Neuner / Gunther Wenz (ed.): Theologians of the 20th century. An introduction . Scientific Book Society, Darmstadt 2002, ISBN 3-534-14963-7 .
2. ↑ LIdia Ionescu Staniloae: "The light of action from the light of the word". Together with my father, Dumitru Staniloae (rum.) . Humanitas, Bucursti 2000.
3. ^ Ioan-Vasile Leb / Valer Bel: Dumitru Staniloae. Spiritual Experience and Trinity Speculation . In: Peter Neuner / Gunther Wenz (ed.): Theologians of the 20th century . Darmstadt 2002, p. 145-156 .
4. ↑ Michael Weber: The spiritual-spiritual man in the concept of grace in Dumitru Staniloae. A theological investigation taking into account the socio-cultural background . In: Karl Christian Felmy and Ioan I. Ica jr. (Ed.): Forum Orthodox Theology . tape 12 . LIT, Berlin / Münster 2012, ISBN 978-3-643-11030-5 .
5. ↑ Nichifor Crainic: Cursurile de mistica. I. Teologia mistica, II. Mistica germana . Ed .: Ioan I. Ica jr. Deisis, Sibiu 2010, ISBN 978-973-7859-63-1 .
6. ↑ Michael Weber: The spiritual-spiritual man in the concept of grace ... p. 188-248 .
7. ↑ Michael Weber: The spiritual-spiritual man ... p. 223 .
8. ^ Sergie Bulgakov: The tragedy of philosophy . Ed .: German translation of Alexander Kresling. Darmstadt 1927.
9. ↑ Michael Weber: The spiritual-spiritual man .... p. 239 ff .
10. ↑ Gottfried Küenzlen: The New Man. An investigation into the secular religious history of the modern age . Suhrkamp pocket book 2715, Berlin 1997.
11. ↑ Michael Weber: Dre spiritual-spiritual people ... p. 369 ff .
12. ↑ Michael Weber: The spiritual-spiritual man ... p. 312 ff .
13. ↑ Dumitru Staniloae: The existential philosophy and belief in Jesus Christ (Rum.) . In: Nichifor Crainic (ed.): Gandirea . tape XVIII . Bucuresti 1939, p. 565-572 .
14. ↑ Michael Weber: The spiritual-spiritual man ... p. 331 f .
15. ↑ Christianity and future peace (Rum.) . In: Telegraful Roman . XCII, no. 19 . Sibiu 1944, p. 1 .
16. ↑ LI Staniloae: "The light of deed from the light of the word". Together with my father, Dumitru Staniloae, (rum.) . S. 138 .
17. ↑ Michael Weber: The spiritual-spiritual man ... p. 354 ff .
18. ↑ Jürgen Henkel: Eros and Ethos. Human beings, religious community and nation as addressees of theological ethics in Dumitru Staniloae . Munster 2003.
19. ↑ Jürgen Moltmann: Dumitru Staniloae in an ecumenical context . in: International Journal of Orthodox Theology, No. 5/2 , 2014, p. 29-40 .
20. ↑ Constantin Patuleanu: The encounter of Romanian orthodoxy with Protestantism (16th to 20th centuries) taking into account the bilateral theological dialogue between the EKD and RumOK (1979-1998) . Hamburg 2000.
21. ↑ Constantin Patuleanu: The encounter ..., . S. 182 .
22. ↑ Dumitru Staniloae: The Triune God and the Unity of Humanity . In: Peter Stuhlmacher / Luise Abramowski (ed.): Tübinger Universitätsreden . tape 31 . Tübingen 1982, p. 149-163 .
23. ↑ Dumitru Staniloae: Breviaire hesychaste . Tome LII. Monastere de Chevetogne Belgique 1979, p. 54-68,356-373 .
24. ↑ Dumitru Staniloae: Priere de Jesus et du Saint-Esprit experience . In: Theophanie . Desclee De Brouwer, 1981.
25. ↑ Sabine Bobert: Jesus Prayer and New Mysticism. Foundations of a new Christian mystagogy . Kiel 2010.
26. ↑ Michael Weber: Ecumenical spirituality in the theological work of Father Dumitru Staniloae . In: Aurel Pavel / Stefan Tobler (Eds.): Review of Ecumenical Studies Sibiu . tape 5 , no. 3 . Sibiu / Hermannstadt 2013, p. 253-274 .
27. ↑ Michael Weber: The hermeneutics of spirituality as a propaedeutic of ecumenical dialogue. The contribution of Dumitru Staniloae . In: Radu Preda (Ed.): Inter, Romanian Review for Theological and Reliligius Studies . II, 1-2. Cluj-Napoca Sibiu Craiova Bucharest Chisinau 2008, p. 72-99 .
28. ↑ Adolf Martin Ritter: Once again: What does the Nicaenoconstantinopolitanum have to do with the Council of Constantinople? In: Mircea Pacurariu / Ioan I. Ica jr. (Ed.): Persoana si comuniune Pronos de cinstire . Sibiu, S. 508 .
29. ↑ Evgeny Pilipenko: Neopalamism in Orthodox Theology . EGO European History Online, Leipzig 2016.
30. ^ Lehmann, acceptance speech on April 28, 2004