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Actas Estrasburgo.Pdf Public Authorities and the Training of Religious Personnel in Europe La formation des cadres religieux en Europe Proceedings of the XXVth Annual Conference Strasbourg/Klingenthal, 21-24 November 2013 Actes du XXVème colloque annuel Strasbourg/Klingenthal, 21-24 novembre 2013 FRANCIS MESSNER (ed.) Public Authorities and the Training of Religious Personnel in Europe La formation des cadres religieux en Europe Proceedings of the XXVth Annual Conference Strasbourg/Klingenthal, 21-24 November 2013 Actes du XXVème colloque annuel Strasbourg/Klingenthal, 21-24 novembre 2013 Granada, 2015 Ces actes du colloque du Consortium européen pour l’étude des relations Eglises/Etat sont dédiés au professeur Francesco Margiotta-Broglio membre fondateur et premier président du Consortium. © Los autores Editorial Comares, S.L. Polígono Juncaril C/ Baza, parcela 208 18220 Albolote (Granada) Tlf.: 958 465 382 E-mail: [email protected] http://www.editorialcomares.com http://www.comares.com ISBN: … • Depósito legal: Gr. … FOTOCOMPOSICIÓN, IMPRESIÓN Y ENCUADERNACIÓN: COMARES Professor Norman Doe is very grateful for assistance with refinement of the English texts from the following Cardiff Law School undergraduates: Joshua Atkins, Conor Bisson, Charlotte Brett, Ella Carroll, Jessica Etheridge, Bethany Fensome, Chloe Halloran, Elinor Hughes, Thomas Jaynes, Lauren Quinn, Olivia Samuel, Becky Rogers, Nia Webb, Sadie White, Sarah White, and Kimberley Williams. Francis Messner tient également à remercier Lucie Veyretout pour son travail de relecture. TABLE DES MATIÈRES INTRODUCTION ............................................................... 1 Francis Messner LA FORMATION DES CADRES RELIGIEUX EN EUROPE – TOILE DE FONDS HISTORIQUE .......... 9 Brigitte Basdevant LES POUVOIRS PUBLICS ET LA FORMATION DES CADRES RELIGIEUX EN EUROPE. LE CADRE POLITICO-NORMATIF ITALIEN .................................................. 27 Roberto Mazzola LA FORMATION DES CADRES RELIGIEUX EN FRANCE................................... 43 Pierre-Henri Prélot «NOT BY BREAD ALONE». THE TEACHING OF THEOLOGY IN PORTUGAL .................... 53 Jónatas E.M. Machado PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN SPAIN............... 71 Miguel Rodríguez Blanco THE TRAINING OF MINISTERS OF RELIGION IN IRELAND ................................ 85 Celia G. Kenny PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN HUNGARY ........... 97 Balázs Schanda PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN EUROPE. A REPORT FROM POLAND .................................................................. 103 Michał Rynkowski PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN EUROPE. THE GERMAN PERSPECTIVE . .. 109 Matthias Pulte PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN EUROPE. A REPORT FROM GREECE .................................................................. 125 Lina Papadopoulou X LA FORMATION DES CADRES RELIGIEUX EN EUROPE PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN ROMANIA............ 147 Emanuel Tăvală PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN AUSTRIA ............ 163 Richard Potz PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN CYPRUS ............. 173 Achilles C. Emilianides PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN EUROPE. REPORT CZECH REPUBLIC ................................................................ 183 Jiří Rajmund Tretera and Záboj Horák PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS STAff IN LITHUANIA ............... 195 Andrius Sprindziunas PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN SLOVENIA.......... 205 Blaž Ivanc PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL. SWEDEN .............. 211 Lars Friedner THE TRAINING OF MINISTERS OF RELIGION IN THE UNITED KINGDOM ..................... 217 Norman Doe PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN ESTONIA ............ 241 Merilin Kiviorg PUBLIC AUTHORITIES AND THE TRAINING OF RELIGIOUS PERSONNEL IN LATVIA . 251 Edvins Danovskis FROM STATE-CHURCH TO NON-DENOMINATIONALISM PUBLIC AUTHORITIES AND THEOLOGICAL EDUCATION IN FINLAND...................................................... 257 Ilkka Huhta LISTE DES AUTEURS ........................................................... 271 INTRODUCTION FRANCIS MESSNER Le colloque annuel du Consortium qui s’est tenu à Strasbourg/Klingenthal en novembre 2013 a traité de l’implication des pouvoirs publics en Europe dans la for- mation des cadres religieux au sens large du terme (autorités religieuses, ecclésias- tiques, laïcs exerçant une charge pastorale pour les institutions de l’Eglise catholique, professeurs de religion dans les établissements d’enseignement publics ou privés, aumôniers, ministres de la religion). Cette approche a privilégié trois volets, l’évolu- tion historique des modes de formation des cadres religieux, le statut actuel de cette formation et enfin les politiques publiques développées aux fins de relever les défis générés par le développement de religions d’implantation récente dont l’encadrement cultuel est souvent assuré par des ministres envoyés par des Etats étrangers. I. EVOLUTIONS HISTORIQUES La formation du personnel ecclésiastique en Occident des premiers siècles au bas Moyen-âge, a été du moins pour le pléthorique «bas clergé», quasi inexistante. Seuls quelques clercs destinés à de hautes fonctions fréquentaient les écoles cathédrales, les écoles monastiques et les facultés de théologie des universités médiévales qui étaient institutionnellement liées à la papauté. Les Lumières, le juridictionnalisme et la Réforme protestante ont relevé les imperfections de ce système. En réaction, le Concile de Trente (1542-1563) fait obligation aux évêques de créer des séminaires en vue de la formation des prêtres. Il s’agit d’internats de type monastique assorti d’un contrôle du mode de vie et de la pensée intellectuelle sensés prendre le contre pied du laxisme pré-tridentin. Le monde orthodoxe s’est inspiré du modèle catho- lique des séminaires alors que les minorités juives au statut précaire formaient leurs rabbins dans des Yechivas, écoles supérieures où sont étudiés le talmud et la thora. Les pasteurs du protestantisme historique luthériens et réformés, sont quant à eux systématiquement formés dans les universités. 2 FRANCIS MESSNER Mais l’Eglise catholique difficile à réformer, peine à mettre en place les sémi- naires et nombre de diocèses en Europe en sont toujours privés à la fin du 18e siècle. Les chefs d’Etat soucieux de contrôler les ministres de la religion prennent souvent l’initiative de créer eux mêmes des établissements de formation théologique. Ainsi en France, suite à la Révolution, la Constitution civile du clergé du 12 juillet 1790 ordonne l’établissement dans chaque diocèse d’un séminaire pour la préparation aux ordres. Par la suite, les textes réorganisant les cultes en France au début du 19e siècle prévoient la création de séminaires et d’académies de niveau supérieur aux séminaires pour les prêtres catholiques et instaurent des académies pour l’instruction des ministres des cultes protestants. L’Université impériale créée en 1808 comprend à cet effet des facultés de théologie catholique et des facultés de théologie protes- tante. Le financement par les pouvoirs publics, d’un établissement de théologie pour les ministres de la religion juive a été plus tardif. Une Ecole rabbinique a été érigée 1829 et financée par l’Etat en 1831. Le subventionnement des ces établissements a été supprimé dès 1885 pour les facultés de théologie catholique et en 1905 pour les facultés de théologie protestante et l’Ecole rabbinique. La volonté de faire de la formation des ministres du culte un mécanisme au service de l’intégration des confessions religieuses dans la Nation et parfois au ser- vice des intérêts de l’Etat ou dans le pire des cas un instrumentum regni au service du Prince s’impose partout en Europe à partir du 18e siècle. Ainsi, au Portugal, la charte de la faculté de théologie de l’Université de Coimbra au 18e siècle insiste sur l’importance pour les clercs de disposer d’une formation morale de haut niveau. Elle pourrait faciliter la réforme de l’Eglise et ainsi accroitre son rôle bénéfique au profit de la société. Plus tard au début du 20e siècle, la réforme des facultés de théologie des universités publiques de 1901 prône une formation en vue de la constitution d’un clergé portugais ouvert, moderne et éclairé et cela peu avant leur suppression par la loi de séparation de 1911. De même en Autriche, dès le 18e siècle la formation des prêtres et dans une moindre mesure celle des pasteurs et des rabbins est, sous l’influence du joséphisme, sévèrement encadrée. Les membres du clergé catholique sont tenus de faire six années d’études dans des séminaires généraux contrôlés par l’administration publique avant d’entrer en fonction. A partir de 1850 l’ensemble des établissements de théologie (facultés de théologie, séminaires diocésains et collèges monastiques) est placé sous la tutelle des pouvoirs publics. Au Royaume-Uni, les futurs prêtres anglicans de l’Eglise établie auraient en principe du suivre des enseignements dans les universités de Cambridge et d’Oxford qui comportent des facultés de théologie (Divinity School). L’Eglise établie avait pour ambition au 18/19e siècle de former l’ensemble des prêtres anglicans à l’Université. Cet objectif n’a jamais été atteint et nombre de candidats étudiaient dans des «cathedral colleges» qui ont un statut intellectuel comparable
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