{"id":1824,"date":"2010-04-10T19:56:36","date_gmt":"2010-04-10T19:56:36","guid":{"rendered":"http:\/\/orthodoxonline.org\/theology\/church-history\/historical-studies\/father-john-savvas-romanides\/"},"modified":"2010-04-10T19:56:36","modified_gmt":"2010-04-10T19:56:36","slug":"father-john-savvas-romanides","status":"publish","type":"post","link":"https:\/\/www.orthodoxonline.org\/theology\/it\/church-history\/historical-studies\/father-john-savvas-romanides\/","title":{"rendered":"Sacerdote avanzato Giovanni Romanides"},"content":{"rendered":"

Padre Romanides:<\/strong><\/span><\/p>\n

Padre Romanides ha rivelato in una introduzione su se stesso, cosa che faceva raramente, che:<\/p>\n

\u201cI miei genitori provenivano dalla citt\u00e0 romana di Castropolis in Arabassus, Cappadocia, citt\u00e0 natale dell\u2019imperatore romano Maurizio (582-602), che nomin\u00f2 papa di Roma san Gregorio Magno (590-604), il quale a sua volta nomin\u00f2 Agostino primo arcivescovo di Canterbury.<\/p>\n

<\/p>\n

Sono nato a Berea il 2 marzo 1927. Ho lasciato la Grecia con la mia famiglia per emigrare in America il 15 maggio 1927, all'et\u00e0 di soli 72 giorni, e sono cresciuto a Manhattan, New York City.<\/p>\n

Mi sono laureata al Greek College di Brooklyn, alla Divinity School dell'Universit\u00e0 di Yale, con un dottorato alla Facolt\u00e0 di Teologia dell'Universit\u00e0 Nazionale di Atene e alla Facolt\u00e0 di Filosofia dell'Universit\u00e0 di Harvard (Facolt\u00e0 di Arti e Scienze). "Sono professore onorario presso la Facolt\u00e0 di Teologia dell'Universit\u00e0 di Salonicco e professore ospite presso l'Istituto Teologico San Giovanni di Damasco dell'Universit\u00e0 di Balamand in Libano, dal 1970."<\/p>\n

A questi aggiungiamo che ha studiato anche al Saint Vladimir Institute di New York, al Saint Sergius Institute di Parigi, nonch\u00e9 a Monaco di Baviera, in Germania. \u00c8 stato ordinato sacerdote nel 1951 e da allora ha prestato servizio in diverse diocesi degli Stati Uniti d'America. Serv\u00ec anche come professore presso l'Holy Cross College of Theology, ma si dimise nel 1965, in segno di protesta contro il licenziamento di padre George Florovsky dal college.<\/p>\n

Fu nominato titolare della cattedra di dottrina presso la Facolt\u00e0 di Teologia dell'Universit\u00e0 di Salonicco il 12 giugno 1968, ma non vi si iscrisse perch\u00e9 accusato di comunismo. Vi si impegn\u00f2 definitivamente nel 1970. Si dimise nel 1984 per motivi personali e ottenne l'intero compenso, ma ci\u00f2 che non era opportuno era dargli il titolo di professore emerito.<\/p>\n

Le sue opere<\/strong><\/span><\/p>\n

Tra i suoi scritti abbondano gli studi, la maggior parte dei quali restano inediti, e dovrebbero essere pubblicati integralmente in una serie di parti. Questi monumenti dovrebbero essere preservati perch\u00e9 hanno molto da offrire e da mostrare.<\/p>\n

La sua tesi di dottorato sul \u201cpeccato originale\u201d \u00e8 stata una ricerca rivoluzionaria in ogni senso della parola poich\u00e9 ha aperto nuove strade nella nostra teologia, seguita dai suoi importanti libri sul romanismo nel campo della storia. Padre John ha rilanciato sia la ricerca che la comprensione. Andrew Sopko ha scritto la sua tesi di dottorato dal titolo \u201cIl profeta dell\u2019ortodossia romana \u2013 La teologia di padre John Romanides\u201d, in Canada nel 1998. In questa tesi, Sopko ha esaminato sistematicamente le opere di padre Romanides e il suo contributo alla scienza.<\/p>\n

Altrettanto importante \u00e8 stato il suo contributo alla nostra Chiesa, partecipando ai dialoghi teologici sia con i non ortodossi, soprattutto anglicani, sia con i non cristiani (ebrei e musulmani). Il fatto che l'inglese fosse la sua lingua madre lo ha aiutato e gli ha fornito la facilit\u00e0 di cui aveva bisogno per articolare accuratamente le posizioni della nostra chiesa. Nel dialogo con la Federazione Luterana Mondiale (1978), ho avuto l'opportunit\u00e0 di conoscerlo meglio, di diventare suo amico, e ci\u00f2 che pi\u00f9 conta per me \u00e8 che sono diventato suo allievo, oltre a dedicarmi alla studio approfondito e continuo delle sue opere. In questi dialoghi era chiaramente evidente la sua conoscenza della tradizione patristica, parallelamente alla conoscenza della falsificazione a cui questa tradizione era sottoposta sia in Oriente che in Occidente. Particolarmente evidente era la sua conoscenza della teologia di san Gregorio Palamas, pietra angolare della tradizione ortodossa.<\/p>\n

Padre John era un sostenitore della connessione tra teologia ed esperienza dello Spirito Santo e un sostenitore dell'insegnamento delle fasi del progresso spirituale dei santi (purificazione - illuminazione - divinizzazione) come requisiti fondamentali per i concili ecumenici e per la loro sincera accettazione, che \u00e8 stato trascurato in Occidente, e anche nel nostro pensiero teologico occidentalizzato. Questa tendenza verso il pensiero patristico come forma di autenticit\u00e0 ecclesiastica fu una continuazione e un completamento della tendenza di padre George Florovsky, il cui percorso padre Romanides segu\u00ec nel dialogo ecumenico, e seguendo il suo esempio si trasform\u00f2 anche in una fonte di fastidio e rigidit\u00e0 nel trattare con esso. Un giorno tutto questo sar\u00e0 scritto e apparir\u00e0 la personalit\u00e0 di spicco di questo defunto, insieme al suo vero contributo alla presenza globale ed ecumenica dell'Ortodossia.<\/p>\n

Prima e dopo Romanides<\/strong><\/span><\/p>\n

Nel passare in rassegna la sua opera teologica, educativa, letteraria e militante siamo naturalmente obbligati a fare riferimento a due periodi: prima di Romanides e dopo di lui. Ha introdotto una vera rottura e una spaccatura nella nostra storia scolastica, che equivaleva a una prigionia babilonese della nostra teologia. Le sue tesi suggellarono questo percorso revivalista al punto che la sua influenza sul pensiero teologico apparve anche negli scritti di coloro che lo criticarono a vario titolo o lo contrastarono intellettualmente. Tra i risultati di Padre John in particolare:<\/p>\n

    \n
  1. Restitu\u00ec la priorit\u00e0 alla teologia patristica empirica nel campo della teologia accademica, escludendo il metodo razionale-speculativo-metafisico della teologia.<\/li>\n
  2. Ha collegato la teologia accademica al culto e alla tradizione patristica della Filocalia, dimostrando l'interconnessione tra teologia e vita spirituale e la qualit\u00e0 spirituale terapeutica della teologia dogmatica.<\/li>\n
  3. Nel suo metodo teologico si rese conto e fece suo il forte legame tra dottrina e storia, e grazie a questo metodo pot\u00e9 comprendere, come pochi altri, che la teologia si occidentalizz\u00f2 nell'Europa occidentale e mor\u00ec sotto l'influenza della forza imposta dalla Occupazione franca. Inoltre, la sua vasta conoscenza della storia franca e romana (era professore di storia all'Universit\u00e0 di Yale) lo ha aiutato a identificare e analizzare l'opposizione tra la civilt\u00e0 franca e quella romana, fornendo allo stesso tempo standard romani per esaminare la nostra storia e civilt\u00e0.<\/li>\n
  4. Pertanto, ha contribuito anche all'ampia ricerca sull'ellenismo, al di l\u00e0 degli scenari occidentali fabbricati, attraverso il suo uso corretto e qualificato dei nomi storici, della loro importanza e del loro ruolo nel corso della nostra storia.<\/li>\n<\/ol>\n

    Non ortodosso<\/strong><\/span><\/p>\n

     In effetti, i non ortodossi, pi\u00f9 di noi, hanno riconosciuto la personalit\u00e0 di padre John e la sua importanza per l'Ortodossia. Era considerato il ricercatore ortodosso pi\u00f9 esperto del pensiero di Agostino, aiutando anche la teologia occidentale a comprenderlo. Si distingueva come \u201ccertamente il pi\u00f9 importante teologo ortodosso le cui opere includevano uno studio critico del pensiero di Agostino alla luce della teologia patristica\u201d. Dobbiamo menzionare che siamo debitori a padre John per la sua importantissima affermazione secondo cui l'insegnamento di Barlaam di Calabria, il quale dice che le esperienze dei profeti nella percezione di Dio sono "fenomeni naturali, che possono essere compiuti o trascurati", \u00e8 un insegnamento derivato dal trattato di Agostino sulla Trinit\u00e0.<\/p>\n

    Caro e stimato Padre John, i tuoi amici e colleghi che parlano a tuo nome esprimono tutti la loro gratitudine per tutto ci\u00f2 che ci hai dato per grazia di Dio, e con loro ci sono migliaia di studenti diretti e indiretti. Ci aggrappiamo alla verit\u00e0 teologica che ci \u00e8 stata lasciata, affinch\u00e9 sia per noi una fiaccola nelle tenebre seminate dall'ignoranza, dall'evasione, dall'indifferenza e dalla convenienza. Ci avete unito all'elemento patristico insito nel mondo della teologia accademica con la costante stimolazione verso il culto e la pratica ascetica, dove emerge la vera teologia. Grazie.<\/p>\n

    Mio collega e collaboratore nel servizio, possa il tuo ricordo essere eterno e ci incontreremo di nuovo presso l'altare celeste.<\/p>\n

    Sacerdote avanzato George Metalinos
    Preside della Facolt\u00e0 di Teologia dell'Universit\u00e0 di Atene.
    Questo testo \u00e8 tratto da un discorso tenuto durante una cerimonia commemorativa per padre John Romanides.<\/p>","protected":false},"excerpt":{"rendered":"

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