THESIS SUMMARY N. Steinhardt. Love way between quiet and confab

The doctor’s degree thesis called: ” N. Steinhardt. Love way between quiet and confab” is structured into four main chapters, that is: - I am the way, truth and life; - N. Steinhardt, Life and writing - N. Steinhardt in the contemporaries mirror - Steinhardt essay-writing challenges the free arbiter The objectives that the present thesis proposes are in fact the answer to the following three questions: - Does Steinhardt represent a history file, that is still being written? - Nicu’s path was the wistfulness from the boundary between trust and devotedness? - Can Steinhardt man becoming be used as a page from a continuous education book? Nicolae Staeinhardt is a complex man of culture, gives birth to this thesis through his personality like a personal myth. Starting from the title “ N. Steinhardt. Love way between quiet and confab”, the text reveals a pluri- dimensional writer, a juggler of the phoneme, human being existence and of being (K. Jospers), of the bibliography, of the structuralism and structure (L. Wittengenstein). The thesis framework is build from an assembly of emblematic titles and sub-titles for the subscribed dissertation. The first chapter of the doctor’s degree thesis: “I am the way, truth and life ” (Ioan, 14,6) is an introduction in N. Steinhardt life and writing, outlining the image of a model that worths to be followed, that is placed somewhere at the boundary between human values and Christian ones. This chapter has as subordinated other five titles: - The King and the “Practical joker” - From sinners, saints - N. Steinhardt martyrdom as expiation or gain - How to divest souls, body - Steinhardt understood that “ By donating you will acquire” Love Under the title The King and the “Practical joker ”, is developed the idea according to which the body and the soul (mind, love, will) argue a whole life for choosing the way accompanying, because in real world, it is flooding and friend is the one that we go with in the ship. The logic of the human awareness is oriented toward surviving to the physical body. Sub consciousness logic and development of spiritual structures. That’s why, the trials of mechanical substitutions of these ones, in most of the cases, make 1 disappear one of these two components. In this context the healthier commitment in life is that of friendship, that of giving up to your individuality in order to pass in the other one, specific commitment to the full of friends behind Christ. All of them understand that we as individuals (owners of our own lives) give as it is necessary, but we take much less than it is offered to us. The practical joker is a person that likes to dupe; man that goes on tricks, imposture, lie, in opposition to the truth and the king is the absolute leader of the country and in figurative meaning, a person that dominates a certain field of activity by its material or spiritual power, part that occupies a main position. From sinners, saints, is a subchapter in which starting from the Christic model, then following the same schedule of life, it speaks about Saint Ap. Pavel, Sundar Sing, Antim Ivireanul and at last about N. Steinhardt. The moral character and the qualities of God manifested in Christian, as perfect man. These moral features should manifest also in the believer’s life: saintliness, love, faith and gentleness. That’s why, among the church people, a skilful confessor was chosen in order to explain to us who is This Jesus Christ, priest Teofil Pârâianu. People among people, and however each contested by the time when they live, blamed, condemned, physically killed, for the fact that life, through catharsis, discovered their existence sense, not uttered, extremely simply, at hand and meanwhile, one as personal as possible and also generally valid. Reason, will and feeling are the ingredients that harmonize according to the gift, to each one skill , the salt dose necessary to non har????, and if you don’t consider things in this way, the sickness spies you. N. Steinhardt martyrdom as expiation or gain Judeans people were cursed to be always hungry and thirsty of word. And Steinhardt fed with reading a whole life, so well that he can teach to others. Martyrdom means pain, and if you want to be realistic, you turn against pain and if you want truth, you have the necessary motivation and the courage to face to any torture, even also to death; you know your way; it is the one on which, if you walk, you certainly gain and not whatever –life. You managed to exceed the history terror. Steinhardt, like others, thus motivated, are perfect models of self-education, of non-sense healing and their testaments represent books of universal ethics. Nicolae Steinhardt was born on Romanian land, fact that engaged him a whole life in the work to gain the noble Romanian status. The genetic knowledge was that of a soul full of goodness – from his mother and courage – from his father. Even his modesty did not allow him to admit it. Steinhardt had the courage to believe that friendship can not be betrayed and it requires love, sacrifice. It requires common

2 sense and humility, for the extension of the visual field, in order to see as any foreign, as any other. And the real art to be Christian is the trust in Christ even in trouble.

How to divest souls, body The sub-chapter brings into discussion the temptations exceeding in order to acquire the status of free people, as one of the tests that Christ was submitted, as INDIVIDUAL. One of the required rules is the right consideration The right and in the same time, our duty is the freedom/independence to choose, to manage alone the world in ourselves. And however deprive freedom can be considered also the information bombardment, getting us old. The exposure unnecessary prolonged, without a goal or a selection capacity to the TV programs, break out two diseases, the psychologists say : first, in connection to learning problems and the second, connected to the attention and hyper-activity problems (LD and respectively ADHD syndrome). Work, effort, activity generally, become burdensome, stressful or repugnant. Or, to give up easily to any activity that requires concentration and motivated effort means soul death, that can be reported when no goal or objective can mobilize our motivator system, we don’t find any sense in anything and as if we don’t know how to deal with the time. In exchange a Christian life, like Steinhardt and all friends of Christ understood it, means a happy life, or less conditioned by factors external to our will. As the only way to fight against the evil is to refuse to know it, to deny it, making in its place the good. And the recovery depends on the phenomenon consciousness. Steinhardt understood that “By donating you will acquire” Love A periodic balance is useful in order to see in what extension the individual allocates its time for activities really useful. Fact that is easily tested by the sincere answer to the question: in what extension are we able to put ourselves in others place (friendship-tolerance) The second chapter: N. Steinhardt. Life and Writing follows chronologically the life and the activity of the culture man N. Steinhardt and also outlines gradually the becoming of the Christian Nicolae. N.S. associated to the image of Saint Nicolae (Santa Nicolae) can be considered by the power of the own example a soul healing, a “doctor” in happiness. - Childhood, between courage, goodness and bells calling - Studies and beginning of literary activity: between duty and young revolt - Arrest, detention, trials and (re) naissance through baptism - “Happiness diary’, a crisis journal. Reprise of literary activity - Monastery period. Death and testament

3 Childhood, between courage, goodness and bells calling outlines the first period in Nicu Steinhardt life. His childhood delineated between his mother goodness and his father courage. He learnt from his parents the most important lesson of life: to love till the end and to assume all that life brings on his way. The bells calling is the middle of a whole intuitive episode: you can not live in the middle of a people without feeling its pulse, without identifying somehow to its destiny. Since childhood Steinhardt proved an astonishing maturity in thinking and a large culture field. Studies and beginning of literary activity: between duty and young revolt He had the material advantages in order to know the world properly and also the spiritual ones to achieve a cultural map, but something was missing, and it was the fault of the Jewish curse. All that he had learnt lead him slowly to confess the mistake, the insufficiency of being a Jewish. The law learnt, that is the Jewish one (less practised), then “the school” of Constitutional Law (paradox law) wakes him to the reality that he was born as if for experiencing paradoxes. The beginning of the literary activity appears with titles such as: In the kind of Cioran, Noica, Eliade (1934), Essai sur une conception catholique du Judaisme (1935 – together with Emanuel Neuman), then Illusions et realites juives . In the same period he used to go to the literary club Sbur
torul and publishes (in 1934 –1935) different articles at Magazine of Royal Foundations, Literary Universe, Victory, Freedom, People tribune, 20 th Century , Literary talks, Romanian life, Magazine of history and literary theory, Ethos (Paris) etc., he works as an editor to the Magazine of Royal Foundations . He tried to have relations with people that think as him and he tried to avoid the ones too serious and fastidious. Steinhardt tried to get out of this absurd and tragic course of the history (each generation with its absurdities, fight and falls). The sequence of avalanches has all the chances to catch you only if you are in the middle, without even looking for a refuge.

Arrest, detention, trials and (re) naissance through baptism Now it starts to outline a new personality or better said the prolongation of the first one. In order to get a bad thought (foreign) from one’s mind, it must be wrapped for many times with a good word, this is the longest way: from ears to heart. But the long humility brings saintliness and steadiness to thoughts. He was to learn these things in prison. If you tested the humility oven, then you must be ready not only for renaissance, but also for growing up, in a new position of wheat berry changed for one of corn flower. History repeats. He refused to be witness of the accusation, he was arrested, judged within “the mystic – legionary plot Constantin Noica – Constantin Pillat” and punished at twelve years of forced labour for intrigue crime against Social organization of the State. He accepted the Christian baptism because he himself confesses that he was sure that he would not resist twelve years and he would die in prison and he didn‘t want to die 4 without being baptized. He was convinced that by human way he would not be able to cross from the feature of good Romanian to the status of Romanian . The baptism was the risk of a change whose wonderful amplitude he had not expected and that followed him prudently and patiently – guides in the detention dark. The game with the freedom was much easier for him, the euphoria status amplified and the exit from contingent took place. After the baptism, Nicolae was outlined a strong feeling of responsibility, to discover in yourself what can be free and without someone should know. Steinhardt, Judean guileless gained, by the prison pains, the metamorphosis right, gained a new identity through baptism- that of orthodox Christian and by the courage of friendship, no matter what this one offers, that of Romanian. “Happiness diary’, a crisis journal. Reprise of literary activity The prison hell, than the law assumed through baptism would have been for him an opportunity to fall, because the law according to the letter is understood only materially and is not steady, gives to the mind a kind of epilepsy, it doesn’t have any harmony, it joins issues, but as it understood his reason, it also gave him power, stole him, woke him up from amnesia. In each of us, there is an emperor and the emperor has an order (law) to kill pains. This time he had the heart divided between love for culture and literature and the wish to become monk, that supposed the risk to give up, maybe, to listen to the lecture and writing. He used as excuse the fear for not having killed the selfishness, but the real fear was that the pray in fact means to apologize for the fact that you boast with, which is a crazy. From one who wrote a Happiness journal the communism, we will find out how to assume our responsibility of a truth. He chose the pain. It was not possible for a culture man like Nicolae Steinhardt to pass through such an experience of conversion and no let it noticed somehow its conclusions: a kind of initiation in the modern christianism. N. Steinhardt, offers at choice to the reader notices of an existential crisis, a variety of ideas and also an interesting lecture. He converted his lecture. He had, in fact, all his life a special attraction toward a certain aristocracy of the spirit, considering that the specific appropriation of the mankind is the theological thinking. Even if he were taken as fanatical orthodox, he didn’t aim at indoctrinating anyone of those that he got in contact, with his ideas. The religion issue was a personal one, of his consciousness. Starting to look for the destiny, Steihardt was an optimistic person that considered life with an eternal enthusiasm. Friendly, lovely and sociable, a good partner of conversation, meant to motivate the others, to raise the spirits of the ones around him, with the risk to dissipate all his forces. Steinhardt conversion was a personal experiment of soul self-improvement. Monastery period. Death and testament After his father death, Steinhardt made his dream come true by applying in the community of a monastery, guided by Noica (his guardian angel). Here, in Maramure İ, at Rohia Monastery, he proves

5 once again that exceeding the limits had become for Steinhardt a profession. He had some health problems that he faced bravely and only his close friends knew how much they troubled him. As Jewish, he was accustomed since childhood to the law. Later he learnt the civil and Romanian one and in its travels, he understood also the one of other peoples, which strengthened his love for the place, time and space where he was born. And after a short time, when trees were blooming, Steinhardt concluded in an omni valid law, that of Christian morality, that he was already convinced of, that does not force anyone to change somehow the essence of the law where he was born, only to admit, for himself, its importance and to respect it. After his death appear the following books: Happiness Diary (1991), Polyphonic Monologue (1991), Giving you will acquire of Faith words (1992), Nicolae Steinhardt. The Monk from Rohia answers at 365 uncomfortable questions addressed to Zaharia Sângeorzan (1992), Confession danger (1993), Travel of a wasteful son (1995), Impartation book (1995), In the kind of Cioran, Noica, Eliade… (1996), The way to quiet (1999) , Good which you say you do not trust in…(200), Lecture temptation (2000). The testament of the Man N. Steinhardt among others managed to make the diary character, the individual that we talk about, a man with destiny. The most complex chapter of the present Thesis is Chapter III called: N. Steinhardt in the contemporaries mirror . This is structured into four main subchapters, which at their turn have in their structure other secondary subchapters: A.Confessions, B. “Happiness diary”, C.Steinhardt words mean more than literature, D Steinhardt image in the vision of contemporary critics. A. Confessions - A man as model, through life and advice - Knowledge appetence - Calling of confessing father - Fighter against slyness, hypocrisy, “trickery” - Maramure İ, Rohia: the space where he understood more, happiness - He went on, on his way, but with the others keeping by their hands - His passion, culture and writing: a pleading for „a noble and sentimental “literature A man as model, through life and advice Steinhardt model chose pain and then his days were for the most times an anguish, but at night he could sleep calm. The price was to gain the conscience health, so that he may further answer to his callings. About Saint Nicolae, it is said that the pain he gathered from all, made his love more brilliant, thing that we can find also Nicolae Steinhardt. Any person that bears the name of Nicolae, aware of his gift/duty understands that suffering and love grow progressively one on each other and graciousness is the 6 wiser healing of fallen conscience. The experience lived by Steinhardt learns us that blame wins, but does not persuade, like any constraints. From the confessions of his becoming, we found out why he chose the Christian reflectiveness as exteriorization form of the own experiences: as he does not put any pattern of thinking, he does not setlle any imagination or image, works in Truth, Spirit. According to DEX, the term testimonial means fact that serves to confirm a truth and as Christian result, testimonial (confession) releases us of sins and gives is a new chance on the virtue way. The way, result of love calling for God – real friend. Testimonial or confession, Steinhardt made it in his books, as it is requested in instance, hand on the Bible, both on The Old Testament and on the New Testament and as confessor he chose the Romanian people who he confessed about Christianism as he discovered that he was gifted to survive, that is on a way of love between silence and confab. Knowledge appetence By his writing, Steinhardt knowledge was granted to people who want to be redeemed and to inherit an eternal life. Knowledge was the eyes uncovering (of Jewish, in his case) in order to let the divine love to be reflected; it was inside love, of conscience ( feeling required being the Eye, which is the finest). Knowledge appetence, at Steinhardt, had turn by christinization into awakening. Steinhardt had been with Christian church and in the same with Romanian people. This method of knowledge proposed by Steinhardt supposes to pay attention to ourselves, is made in order to protect the mind, to remove everything is negative, for non-receiving in mind and non-continuing in conscience things that bring disquietly, that lead to disorientation and deviations. Steinhardt impels you by his way of perceiving life, to look in the mirror, in other way, in a real way. He crossed such a hell with a terrible serenity. In front of this reality, our small drama, depressions, hysteria are shameful. For this moral mark, called Steinhardt, the beauty becomes the freedom entity; he received anyone as for confession, without discrimination, no matter of the aesthetic validity of the book, but its truth and forgiveness. Calling of confessing father The (imperial) calling of Jesus Christ, calls through saints. We don’t know the saints, but we know those indebted with word, priests (their responsibility is clear and silence without defense). But these ones even if they know the truth, know also the fact that the longest way on earth is from ears to heart. Steinhardt, even if he was not a priest, felt this responsibility to smooth also himself as a father, as confessor this toilsome way. Thus, Steinhardt, a Good’s servant, heard that by giving, you will acquire and listened until his heart that, also if you give will, you take power. Thus like a father, he kept on going on his way, speaking

7 (or shutting up) to the children about he was revealing also to God, that is the joys of an internal entertainment. The entertainment is the one in which absence, people suffer. But this internal and external divertissement of confessing people is exactly the jow of simplity, the joy of life, of feeling life as a gift of God, joy of decency, of real gaiety of people. Orthodox people, aware of what they are, enjoy greatly without being impassioned. Not knowing what we suffer from is made up of our sins and passions. That’s why we can consider only God’s slaves, because God gives us the possibility to see what we must repair in ourselves, in order to enjoy eternally with HIM. Steinhardt thought deeply about the life and world success and answered to the need of a modern man to refind himself, with a complex information flooding, similar to the way internet influences the youth. Fighter against slyness, hypocrisy, “trickery” The hard history (of Romanian people) should keep the suffering pain on. We are due to have our conscience free and the wisdom to live today, for yesterday and for tomorrow. (History repeats, with each generation of cunning fellows). The category of cunning fellows, hypocrites, stupid or that of villains depresses Steinhardt, brings sometimes moments of doubt, but that does not mean that he gives up to good faith, sincerity, power to stay awake in front of the conscience or to concentration, to make good. He must fight, so that these ones should not be free act as they wish. Intolerance is the lack of education sign and the tolerance is the moral of the faithful and educated man. Kitsch can be removed, but starting with us, with pray and patience to love, to understand the pain of somebody else, understanding me. Our rescue from the slyness that brings troubles, pains is a fight, but not with God justice. Stainhardt, by the power of his own example, strengthens the conviction, that good habits and pray are useful because the sickness condition of man is caused by the alienation from God and this union will be accomplished not through theologians conferences, but, especially, through the internal élan of peoples. Steinhardt impels us to denounce also the evil and to recognize the truth and the value, even what is found to the competitors, in oder to feel worthier of our condition of people. A country (empire) that has no boarders, behind which you can hide, is only a divine one, because it lies throughout any land space. The love way chosen by Steinhardt is one of happiness, of good, thing not easy at all to perform. Maramure İ, Rohia: the space where he understood more, happiness At the moment when he feels sicker and weaker, he chooses (with the help of a guardian angel, C.Noica) the space where he can die and revive: Maramure İ, Rohia – a rare harmony between spirit and material. In Maramure İ, in the village, where life is down on the earth, Steinhardt felt that he had found 8 his place where he can prepair better, more conscious than Coming back home. He had understood from the dangers of his own life: the criterion of the afraid judgment will be strictly relational and earthbound. We are foreign and travelers on this earth, but not tourists. In the live here, from the earth, all the secret that is required, is in fact the most important law: participation. At us, there is no consolatory refuge in reincarnation, but as the Saint Apostle Pavel, we have only a life, a death, a judgment. Real are bread, house, family, work, good facts, goodness – faith. He went on his way, but with the others keeping by their hands Steinhardt chose in his writings a style that theologians contest because it is non conformist and literati consider it too good. In fact, it is about the power of a writing which changes you from bad to good, from enemy into friend, that covers in a pious way, a great thing that is the benign judgment of Father, because God forgives and if you forgive at your turn. Steinhardt’s way was the sequel of Christ. Ecumenism or peace is a personal problem, before becoming a national one or of world religions. The ability to go on, but keeping by hands the others is weighted by the qualificative you receive at life school, at the course about how we can become another. And if you don’t try to learn it by love (have patience, forgive and love), you did not understand a big deal. Peace on earth or that of the soul, is conditioned by the increase that is given or is refused to God. Reason autonomy, of human society can constitute only with the price of losing peace, what is in fact a defeat or a confession of insufficiency. Steinhardt knew it and was not able to hide it and confessed it. Postponement and death. Time and eternity The greatest and the most deceiving slyness is the postponement, but if you live with the truth and Saint Liturgy, death is only passage. It is said that in heathen countries people pray to idols, but in Europe there are people who deify themselves. They deal with science and philosophy, but in the spiritual things they understand nothing. We must know the possibility to choose the way: where the individual becomes singular and assumes with bravado the species honor, on the tracks of Don Quijote, Ioana d’Arc, Constantin Brancoveanu and of other believers in the originality of human condition. Steinhardt advises us: so that the postponement may not become stressing and our dull death, there in the kingdom of our souls, to prove organization and freedom, by introducing in our intimate language the compound word order freedom (inseparable components). His passion culture and writing: a pleading for “a noble and sentimental “literature After he gout out of prison, on the face of Nicolae, there was nothing to see, he was only quieter and then, he kept on writing, not about what might be successful, but about believing. His writing always tried to outline the light that kills the evil, because Nicolae, the converted one, believed in Christ and in His divinity.

9 Steinhardt built on solid structures of orthodoxism (our being itself) uttering as a confession, as a faith profession, discovering his opinions, character, personality. The reader feels this experience, appetite to live the text. The man wishes the eternity, the infinite, only the illimitableness of God does not repose him. If our appetite tends to that Word, so there is no appetite in disparaging way, but virtue, but not in ethic way, but it is about life, because God at life calls the man. So, our monk’s sin to write is a virtue. He, in every moment of his confab, believed in this work of the speaker and of the public, a creed uttered on two voices, hoping that trust, this sensitive, subjective, sentimental nuance of the creator soul, is transmissible and giving of meaning and power. God lives everywhere, but for choice as if in places where we would expect less. B. ”Happiness diary” - Steinhardt diary and other diaries - Political and literary testament - “Happiness diary” a paradoxal title - Novel of a destiny - “Diary”, as history - Crisis, ideas and lecture diary Steinhardt diary and other diaries Under this title it is followed the diary history. The diary is a form of special literature because the truth can not be ceased to please, to impose. The truth becomes beautiful in itself and by its means. In Romanian language, the term keeps a connection with jour, while the English term diary has an ascendant in the latin term diarium , (daily ration), derived from the latin term diaria , the plural of dies (day). As literary genre it flourished during the Renaissance when the individual importance started to increase. Since the pattern invention there have been published 16.000. Among Romanian authors of intimate journals are Titu Maiorescu, the author of the longest diary in the Romanian literature, Gala Galaction, Eugen Lovinescu, Octavian Goga, Liviu Rebreanu, Geo Bogza, Mircea Eliade, Mihail Sebastian, Octav Sulusiu, Jeni Tepeneag, Arsavir Acterian, Petru Comarnescu, Alice Voinescu, Ion D. Sarbu, Nicolae Steinhardt, Dumitru Tepeneag, Mircea Zaciu, then Petre Pandrea, Eugen Ionescu, Camil Petrescu, Miron Radu Paraschivescu, Paul Goma, Nicolae Balota, Mircea Cartarescu and many others. A good theoretical delimitation of the field can be discovered in the study of the French theoretician Philipe Lejeune, The Autobiographic pact. At us, a careful researcher of this literary genre is Eugen Simion, in the work Fiction of intimate diary, which through the functions of the Intimate Diary, Eugen Simion establishes also a tragic motive, category from which makes part also N. Steinhardt with Happiness Diary (1989). 10 It remains, for those who read it, an exceptional book, of a rare fascination, exceeding the genres and canons. Virgil Ierunca said about Steinhardt that he is, maybe, the only church face of the newer age at us, who raised the literature to the degree of faithful conscience, turning the literature into a life articulation, like Gala Galaction and Ion Agarbiceanu. Political and literary testament Steinhardt, as well as M.Elida and Lucian Blaga was interested in the history terror and happiness exceeding, which is the dictatorship basis. The Happiness Journal is a confession, closed to memorial; a capital experience, detention and base of his religious conversion. In the destiny of N. Steinhardt life, two are the experiences that impose especially to the attention: the prison experience and the religious experience. The first dimension of events that succeed, almost at random, in a space that could belong to everybody and that supposes a special courage on behalf of the one who decide to write it down on the paper. The second dimension belongs to a space of the construction, where the moments of the existence became stages, stages threaded as beads on a destiny thread. It is space of the happy ones and trying to tell this kind of life is not equal to having a good opinion about you, at contrary it means to trust in all that you did. His political testament proposes, in order to get out from a concentrating universe, prison or any other form of committing, three strictly earthly solutions: the deliberated acceptance of death, indifference, assuming an active attitude in front of the history theory. Steinhardt proves that there is also another solution to escape from a concentrating system, the mystic one of belief, which is a consequence of the gift. Steinhardt’s Diary, by the notices of the two coordinates, becomes a real literary testament, besides its value of political testament. “Happiness diary“ a paradoxal title The Diary is the space where the author existence may defeat fiction or the one that it creates in the own fiction and imposes it, thing well known by the writer when he chooses as advertise title the word diary. From historical point of view, he spealks about the human pain. But the reader discovers starting even from the title an esthetic joy, another meaning that pain may have, sick, a wistfulness, an insatiable thirst beyond the words surface. A strong motivation of the reader to find himself happy, because it is a right – duty as individual. Belief is the life-preserver from pain way. As in the conversion of Saint Apostle Pavel, Steinhardt also received a creating, working mission and the happiness as a right-duty to be followed. Steindhardt called his friends to know / recognize him as a model, by joining two words: diary and happiness, which each one separately, represents a lure for the human soul. The diary offers the pleasure 11 to get in a closed world – where the truth is void and happiness is the feeling that each of us wants the most – and about which we understand very few. In this context, hope is on one hand, a gift, is the soul striving to wait for a promised good and on the other hand, is the firm trust to accomplish the promise given to us by God. It is only one that dissipates, touches the worry, the doubt. It is the caress that impels you strongly toward good facts and virtues, answers for eternal life. And the persevering pray is the disappointment ax, the hope messenger, sent to intermediate to God the eternal happiness, the final goal of the hope. Because, as faith without good facts is dead (Iacov 2,26), so the hope without pray is numb. “I belive, God, help my unbelief” (Marcu 9,24) The belief is a reason risk, but not at all a cancellation, but on the contrary its illumination and few are those that risk all their life for God and for His cause in the world, keeping in a selfish way a part of life. The full and strong belief is that which is worked through love (Galateni 5,6), that is, it is followed by good facts. Steinhardt Diary catches the miraculous fact that for us, the few people in belief the devil invented a new weapon, that is the doubt. The doubtful Christians believe in God, but doubt the eternal life, as well as the pray power and His talent. They pray, but with doubt. They go to church only when they are sick, they have enemies, troubles or exams. They are always troubles, abstracted, ready in any moment to fight and even to revenge. God shocks us, surprises us, but also disturbs us. He wants us hot im belief, not warm, polite, he wants us to have the courage to recognize, if and when conscience requires us, there in front of God, not of people, because this is how we are, this is how much we can and call Him to help us, I believe God, help my unbelief! (Marcu, 9,22). The dialogue supposes also a certain capacity to listen, to hear at least, but us, keeping on chattering, without any moments of silence, when the other one should have time to answer, we transform the wanted dialogue with the Creator into a monologue dizzy by our own earthly boarders. If you can develop your virtues, at least to succeed in seeing more clearly your own incapacities, through a denser silent conversation with Him. The happiness diary catches the force and the joy that the verb, the word generally, has as advantages in the fight between to believe and not to believe. The novel of a destiny The detention between 1959 and 1964 transforms the culture man into a genuine “homo religious”; the renaissance to another spiritual condition. The Happiness Diary is the novel of a destiny. The epic enters into relating, the narrator presenting his own spiritual biography. The facts presentation is joined also by the further comments, feature that keeps on the novel area and not of that of the intimate diary. Other times the memoirist anticipates events, feature that exceeds the traditional poetry of chronological consignment of events. Meanwhile it is a novel of the human condition, sends to the existentialist 12 philosophy. The first attraction of the Happiness Diary is the author promise to speak to people about happiness, about love, that is about the individual aspiration for all is good and beautiful and worths to be wanted. Belief and hope work only in the earthly life. In the life after death, they will be accomplished because the Christian will not need any longer to believe in God, because he will see Him, not to hope in Him, because he will have Him. But love remains also then, is eternal. There are not more alternatives: you love or you hate and what you do or not for resemblance will be a habit for you afterwards. The love way that Nicolae followed, was the destiny where he redefined as individual, in the fullness of living and of his creation and this because, once he assumed a name, this time of believer, did not make it by half, but he followed thoroughly, like a schoolboy the steps of new laws, in order to live with all his forces the destiny: The Happiness Diary is kind of book of the good Christian. And that’s why it didn’t die because we belived and we hoped that sacrifice from love is strongly working in the individual soul. “The Diary”, as history The Happiness Diary relates a series of authentic experiences and outlines a real gallery of portraits. The greatest power of time – seal upon history – belongs to the facts. They are the strongly uttering about those who dared to become history subject. So, to meet Christ, here and now, is not a historic fact, but fundament of our own being. This is Steinhardt proposal. And if it occurs to our mind to suspect the author for lack of sincerity, then we have also to suspect ourselves for lack of courage. Because, in order to prove the falsity of someone’s affirmations, you must have the courage to check them, to experience them, to test them. The critic that denies a truth is easy-going, not devoid of intelligence.the result of the Christian instruction is Jesus presence. What is denied is exactly the relationship of the Christian meeting with Jesus and the relationship can be rejected only by experiencing its condition. The communist system, analyzed through the magnifying glass by Steinhardt in Diary and similarly, any other form of censorship met also at other political systems, wants tpo raise the huge mass of people on a higher step, by force, but not for too much love for this superior step, but because it wants the equalization. Because it can not stand the difference and the affimation. Not the individual raise interests any political secular strategy (without Christ), but the descendence of those from up, by any means. The raise is important, but this is accomplished by free confrontation and at sight. And if it happens not to understand things in this way, the history secret closes definitely in front of our own conscience and we do not have access to it. Time is the most precious gift, but also the most pitiless. The moment can be paradisiac or demonic, all-inclusive or the closing itself. The crisis, ideas and lecture diary

13 Nicolas Steinhardt Diary, transmits by his three coordinates- the existential crisis, the course of ideas flow and the exciting lecture – a basic message to all Christians, that is: the continous pray is necessary to the soul as the oxygen of body existence. It is a fight according to law, but love balances either to the courses of some deceiving spirits, being plundered to selfish, or to the meaning that we find using the icone of the thee loves, of the three apprentices of God – Petru, Iuda and Ioan. Through them we can also understand which can be love mistakes, the right consideration and measurements. They must be taken, according to the friendship for Christ, clearly: Who does not release of himself, can not come after me. We do not need visions in order to save ourselves, the revalation is full and sufficient and those who lack, we wait for them at the second arrival. We only need an usage as clear, educated and clear usage of the free arbitrer. The sin contrary is the freedom to believe exactly this fullness of the revelation. Steinhardt in Happiness Diary gave up to the Danubian local polemic, turn the diary character into a man with destiny, the author thinks and writes what he thinks, his writing suits perfectly to the style, to Steinhardt man, from the diary writing of this diary, it does not distinguish clearly which is the cause and which is the effect and paradoxally, exactly the non-literary features provide the value of intimate literature and not at last the moral, pedagogic and therapeutic mission of the diary. N. Steinhardt. The actual reception We live in a period of confessions. The books market is invaded by diaries and memories. The public curiosity for this genre of literature is fed not only by its aesthetic virtues, but also by the authentic note that it brings. We are always tempted to raise or bring down idols. Even our memory tries to evoke some simple images and not at all the source that gives them life. The lecture act implies a kind of identification with the character, but not in the sense of idolatry. Nicolae confesses in order to make the reader to remake his experience, the necessary quality to the first being courage and the second, sincerity. Today, Steinhardt has remained a man that succeeded in rescuing his soul and meanwhile a Romanian that proved that the intellect can be a free spirit and dignified for which truth and God exist. Besides Steinhardt and his Diary, we feel as if more dignified to take our lives into serious, braver, more obliged to be sincere because Nicolae Steinhardt is a lesson of good Romanian Christian. C. Words at Steinhardt mean more than literature - The Word: power or not - Man and happiness - Christianism - Freedom

14 The word: power or not Through the words, people communicate information, ideas, feelings or ecstasy in front of the good, beauty, truth. Talking, which is at the opposite pole, is just a background noise , a lie vehicle. Starting from the Chinese theory about ming , exposed by Sergiu Al. George, N. Steinhardt says that words are promises and that they mean nothing in themselves if their content is not accomplished, if they are not converted into facts. Words affirm the truth and can bring the quiet and the happiness and the actions are only the hypothesis of the word because they can serce only to affirm the truth. That’s why, the individual must have what to say and if he doesn’t, to know to be quiet. Valuable words that have the right to be uttered, must be convertible in facts, not in gold. There are many books that write beautifully, but not are useful for us and for building. Steinhardt considered that he is due to fight for Him in a modern way, in an essay-like manner in order to reacquire the language saintliness. Steinhardt happiness has its secret here. Submitted to the evil, he has the good revelation because he had the will to oppose to the body weakness, to ephemeral, to the spirit strengthens. Thus, he enters in the empire of pure values, where he meets in another way Jesus, Don Qujote and all that he met in his world of lectures, studies, travels, so that, then, in the middle of the world void where he leived, to have the strength to speak with faith, love and devotedness about the miracle of Logos . So Steinhardt confabs have apostolic power because the new Nicolae, when he left them a testament , he was seized with love for Christ, persuaded, Man and happiness Happiness is an element that comes from up. When you have this element, you are very happy without knowing why. Happiness is a conscience condition where you know a peace, an harmony that, for the moment, none element disturbs it, overshadows and perturbs it. This can last a moment or more, but it is important that it is a conscience condition, an harmony between thinking, will, even with the physical body, with stomach, lungs, brain. Starting with the angels, happiness is stable. People are able to know happiness, to know pains, sadnesses, anxieties, troubles, but they are not yet ready for happiness. For this it is necessary a special preparing of the organism. There must change its features, change atoms, electrons, with others that are more capable to vibrate in the same time. It requires something in the conscience. Wisdom lightens. Will, power make us able to create something, but happiness is found in love. When you have love, you raise, you edify a lot. If we reach, at a given time, to get closer, then no matter what happens to us: to lose everything, like the right Iov or the communism victims, like Steinhardt we still won’t be unhappy, because our happiness is very high and people are not capable to go till where it lives. So, it requires indifference but not leaving the world, but at the contrary, helping people, loving them, but not thinking like them –just that – not having the same philosophy as them. 15 Christianism There are new three concepts introduced in cosmogony by the instruction of the Christian Trinity: participation, redemption, sanctification. For N. Steinhardt, happiness is illumination, transformation of dark in light as reward, a kind of transcendent commerce which is based on the principle of giving in order to be able to receive and receive only what you think you deserve. Christianism is the religion of happiness. It treats the belief problem as an open phenomenon that always inspires the interrogation. Its mystical experience is not limited to its dumb nucleus, but it is verbalized, taking the image of the intellectual dispute, thus constituting the most persuasive propaganda in the favor of the religion. He is the ideal teacher, the mosaic passed to orthodox cult that has the resources of his old and persecuted breed , the acute intelligence and mobility, the deep disquiet and solemnity, mistrust and the ability for philosophy. At Steindhardt, the belief is bombed with arguments and the affective estates of the lack of faith. Until the moment when we receive Christ, we don’t know what world is and after that, we don’t know what it will happen to us, at the end. At Steinhardt, religiosity is combined with the aesthete demon. I believe God and I confess! Both verbs condition us, characterizes us, make us indeed sons of the celestial father. Its completion to believe is not to prove , but to confess . Faith does not need any proves, but it needs to be proved. Good facts and confession vocally are the only that transform the verb to believe into a power and gives him the energetic and clerical charge necessary to pass from the uttering row into the word row, from the ideas row into the one of the force ideas . Freedom The personal freedom starts from the healing / assuming everything that you inherited: personally or by the family history. From here starts the risk to understand and practice your freedom correctly understood. The freedom of faith and its autonomy generally, compared to what it is called authority, represents the most important similarity between N. Steinhardt and F.M. Dostoievski. At Steinhardt, to believe – even if it becomes the real essence lof freedom. At Dostoievski, freedom is a hierarchy of perfection and all the tragic dialectics concerning the individual founds its solution in the face of Christ. Steinhardt, the exponent of free, flexible and light Christianism offers us a more efficient, more functional model of Christianism. It tried its freedom limits until it included them among monarchs where the trial of the monarchal votes constitutes a real exam of freedom. In this way, listening is the way toward freedom . None obeying the proto-fathers canceled the possibility of the individual to take part at the greatest gifts of God. The Saviour, by obeying, defeated death. From Him starts a new people with a humanity prototype, with the goal of this new people is the offer of freedom for God, by obedience, but not one by constraint and obligation, but by love. God’s empire is love and freedom and the great and unique wonder is the total change of the individual. 16 At first sight, the saint canons seem to impose a judicial system inn Church, but in fact it helps the Church Christians to live in love and harmony and who works against canons, works selfishly and individually. Like Berdiaev, Steinhardt puts the equality sign between the aristocrat, feudal condition: free man and the Christian situation because both suppose freedom and trust: to en-trust. The difference consists only in the fact that at Steinhardt, there is also the ecumenism concept. He learnt to become another one, as form of the fellow man love. D, Steinhardt image in the vision of the contemporary critics - Steinhardt the predictor - The writer talent, contamined or gained under the totalitarianism system - Culture and “travel” premises of a vision of the normality state of things - Steinhardt Christianism is built ob the idea of freedom and game - Getting out of time - Romanian native balance “between” East and Occident - Steinhardt work, history subject or object - The role of N. Steinhardt the writer in the books of XXI century Steinhardt the predictor The dare of a Jewish culture man to become Christian and more, a monk, determined Contradictory opinions. Preachments discover first N. Steindhart, the theologian. Current, performed starting from fact and based on the author sincerity toward himself, Steinhardt theological thinking consolidates the soul, develops knowledge, vehiculates the dogma, but does not aim at being treated systematically to instructions of faith, but only at mediating the experience of the converted living person. There is a deaf and dumb war between those who plead for conservationism and those whose are for an unlimited emancipation the predictor language. The bishop Andrei Saguna and then the patriarch Miron Cristea, impelled the Romanian predictors to assume a beautiful Romanian language reading the works of Creanga, Eminescu, Odobescu, Cosbuc, Iorga, Goga, etc. Like Gala Galaction or Priest Constantin Galeriu, Nicolae Steinhardt had managed to gather around him a special category of the society, the intellectuals, thus becoming one of the promoters who restored the unity or the synthesis between culture and religion in our country. The values crisis generates the conscience perverting until the spiritual exhaustion, of principals, meanings. A great predictor has to fight both against envious people, but also to the non understanding of all his believers. Steinhardt, in his preachments , revealed us a realist Christianism, took from stereotypes, confessing, alive, of the concrete, but also of under-utilities, valid also for masses but also for the culture man. He taught us the permanence of the conversion act at Christ, the joy and even the gaiety of the

17 Christian experience, the normality and the naturalness of the moral life, the modesty of the Christian portrait, by the power of the own example. The writer talent, contamined or gained under the totalitarianism system It is obviously known that tyranny, terrorism, dictatorship put into conflict the values Transforming the hierarchy into anarchy and the kernel of these reversals of situation is not other than haughtiness, (also thus in religion, cancerogenic are the inquisition, despotism, propagandism, in science and economy the materialism, in art the sensualism, etc). Steinhardt understood, since childhood that the multiplication talent/talantu is tied to to the cultivation of two abilities: the intellectual education and the religious knowledge, the result being at least, the endeavor to become subject, but not only object of the history. Beyond the principle reports of Steinhardt, his youth ideology had nuances of the conservatory liberalism. The young Steinhartd opposes to the warm that Apocalypse speaks about, ideas that he maintains also at adulthood, but he only changes the state register to that of a Christian God. Steinhardt ideology evolves from conservatorism to liberalism – conservatory due to assuming the moderate, not the skeptical critics. If the writer talent was contaminated or gained under the totalitarianism system, the text lets the reader to choose freely the answer. However Steinhardt the revived in God’s Country chose as mission to utter because he knew that a revolution would be always necessary, at least in words; he had understood that no matter which political system would dominate, the individual character remains the same and needs a continuous awareness of the divine and soul affiliation, the only perspective to live the freedom. Culture and “travel” premises of a vision of the normality state of things Books can be remedy, antidote or poison, that’s why it is good, but weakly, to assimilate only what it is useful for the development of our intimate ego, to our standalone person, given with judgment power and appreciation on own account. Patristic literature speaks about a view through veil. Those liable must know whom to return the role, job, whom the veil must be taken from his mind. Inwards, the solution is the spiritual gym and if the growing environment weakens us, then we must opt for administrating nutritive supplements also to the spirit. Balance, harmony. Saintliness represents the veil transparency, the soul friendship with Father, that is normality. Steinhardt insisted on drawing up / transparency of the veil : - culture is not a game, is seriousness, emotion, shock and discovery; - rough experiences in life humanize us, make us wise; - once the individual education supposed two periods: of apprenticeship and of the travel, while today it is reduced only to instruction, the travel being refused under the pretext of uprooting; -travel was the licensing stage of the educational process, without which the apprentice was invalid, unfulfilled; - the way through the forest is a reflection opportunity and a little loneliness, is the gift measure of each one that makes it, because in desert you can sweeten the world savagery; - the lecture is an admirable meeting between two 18 tempers and the work of art, once it was performed, escapes from the author control and lives its live independent of him, the same, love; - the religious forms of the orient propose to the individual something different: the eternal disappearance, merger in a Whole where there is no self conscience any longer and different people can not be conceived any more, while Christianism is the religion of to be, God is a person and the relation between the individual and God is of the type I – you, the supreme prove of God personality being its incarnation. Steinhardt Christianism is built ob the idea of freedom and game The freedom game , proposed by Steinhardt, has as aqce the virtue calm and as practical Joker – the irritation sin, of gratuitous anger, sign certain of moving off from God and of anchorage in diabolical manner. When the last trifle increases, puts in balance the performance grandeur and all the joy of living. The test of getting close to the sweet areas is good mood, the happiness alone proving that you belong to God . And yet, assuming the freedom of being a Christian is not an easy game. Its intensity starts only at the moment when it discovers the rule of the pray: the world as habit of embodied Word, after the act of tradition, seriousness start.None god invited his believers at the divine dinner when he himself should have allowed to be eatn in order for them to take part at immortality as during the liturgy, at the Last Supper of God’s Son, bread is served with the wine of the eternal life. The individual dialogue with the divinity, thorough prays is a tempter about the Christianism that perceives pray as a conversation with God. And if we don’t want to learn to love, it means we are not ready yet for a freedom game . Getting out of time Steinhardt memories communicate his internal troubles, confrontations till getting to really believe in another redemption, in another salvation than the simple survival. Steinhardt, starting from the research of the lost time , manages to write a conscience diary, of his internal state radiography, of literary confession, like Zosima, Dostoievski’s character. On the vertical axle of a life events, seen as a continuous aspiration and evolution toward Christianisn, it is introduced at a certain moment, across, the mute continuum of Bughi Mambo Rag , the background of prison life with its whole disputes of ideas and revision of all dimensions knowledge, but always too, with the leitmotif taken from Christ Shirt .: Demetrios tells Marcellu; the most persistent calling of the author to his reader. Because as the sclave Dimitrios told to his master, Marcellus, about Jesus and its young – but huge – religion, the same this recurrence impels the reader of N. Steindhardt to listen to the pathetic calling of the book. At Steinhardt, time is included on the way of the great reflection upon the sense of human existence from threefold positions: religious, philosophic and scientific. Here the happy, Christian spirit estate is the vehicle of Steinhardt travels in time. The strength of this writer is placed in the words that

19 have a contagious aura of the communion, of the participation at what exceeds them. Time dilates and leaves place to the reader becoming. Romanian native balance “between” East and Occident Steinhardt saw in Romanian people the heaven gate that opened to him because he had the courage to admit the ancestry burden of betray, of crucifixion and to beg the status of son of the celestial Father, the one full of goodness and love ( of the New Testament , not the Right of the Old Testament ). In the villages, reality has a direct relation of the type I- you, peasants know better permanent things, the town is a half-real world. For Steinhardt celebrations are miraculous and also the good word. The Romanian philosophic uttering (Noica’s imperishable work) that he considered an existential book of grammar and of comments of a language vocabulary. For Noica – said Steinhardt – each language is an embodiment of the universal spirit and in the Romanian language there are said things that were not uttered in other languages. Steinhardt aligns, as in the case of any other creator – living person . The country that he chose has Romanian gardens, but at table there are invited all Christ friends who looks for the way, truth and life . By performing the good you get in communication, communion with the Almighty, thing that Steinhardt felt deeply among Romanian Christians due to the admirable Romanian synthesis: spirit and contact with mysteries and the land beyond, from Thrace people, order and laws from Romans and a little (just as it is necessary - says Steinhardt) frenzy from the contact with Slaves. Romanian people is one of these that prove their good features and superiorities only when and where they are in condition of ethnic purity – in the country or in Maramures loved by Steinhardt. Steinhardt work, history subject or object Each of us is liable for everything that accumulates along his life. And the fact that God made from the individual sacrifice on cross, proves that the individual has a huge price, has the divine intention dimensions. He is the center and the synthesis of His creation: the world seen combined with the unseen world. So, we are due to live both as seen and unseen people. We are due to the value of sacrifice cross. Living at the real value, we become subject of history. We do not remain at the stage of object of history. Any cultural system is terrorist and exclusivist, it does not admit other scale of values, another point of view, being persuaded that it has the Truth and the Final Receipt. Two types of culture distinguish mainly: the oriental type, characterized by interiorizing, secluding, meditation, getting out from vortex and the embodied type. Steinhardt confesses: it is not new what is not in the past and new is what will be homologated by future. If we bow to the past through Traditionalism, or to the future through Utopia , we get the same result – we are robbed of the present joy. We, to the present, are due to find between future and tradition a

20 balance of common sense. Steinhardt, a man who is being spoke about and will be spoken about. The goal was reached, he became subject of the history. The role of N. Steinhardt the writer in the books of XXI century Since the contestant was thrown on earth by closing Pandora’s box, he controls the world, he considers himself a master. The same, his people are crazy, unfair, while God’s man a lodger, the administrator has no master. We must leard to spill our saved fortune, the only one, say the Saint Parents, that we can gather on earth - sins, because it is known that you can be only the owner of the thing that you achieved from nothing. Priests, administrators of God’s secrets and who are they, too, depending on love, the continuous sacrifice, are the one that reduce from this saving, forgiving from duty. In exchange, education takes place emphasizing almost exclusively the pacifist means, an instruction that should gain its object adhesion and form an individual according to a model available in the respective society. The final objects of the educational process belong to religion. If school is a crucible where the individual develops until the age of his personality appearing, religion is the pattern where the individual is made up and lives until his accomplishment in life. That’s why we consider that N. Steinhardt is one of the Church pillars, models – values and activities citadel much larger than school. Chapter IV. Steinhardt essay writing determines the free arbiter - Essay at Steinhardt is a method of work - The Subjectivity the author assumes is a confessor one - Confession does not need an argumentation of ideas - Liability to write an essay and the law “of text survival” - Diary text at N. Steinhardt - Steinhardt, a critic on the way of love, literature, religion, art, philosophy, etc - N. Steinhardt in relation with himself and with the reader Essay at Steinhardt is a method of work The present subchapter presents a brief historic of the essay. The essayist tries to offer a solution, it doesn’t impose it, neither dogmatizes it. It only proposes it. He raises an issue, putting himself and the others at trial. He succeeds and excites the truth. It a kind that is placed at the boundary between literature and philosophy. At the time of Steinhardt occurrence in the landscape of Romania literature, it was felt the need to revive the essay. Our essayist tried to adapt people at Church and to counteract the Church adaptation to people. The mission of his essay was to get the individual away from daily occurrence. Steinhardt writing, generally and his preachments especially, are an intuitive dialogue, friendly with the priest and the Christian, with any possible applier to conversion. All the text of the theological essay signed by Steinhardt support with

21 pathos morality, pointing from the beginning until the end the traject of a destiny involved in the world as world and world as spirit. The Subjectivity the author assumes is a confessor one Modern and postmodern literature represents a break from the 19 th century realism, where narrations tell a story from an objective or omniscient point of view. Under the character ratio, the two literatures explore subjectivist, give up to external reality in order to examine internal estates of conscience. Fragmentarsim in narration and construction are specific to them, but unlike the postmodern literature, the modern one considered fragmentation and the extreme subjectivity as expressions of an existential crisis, of an internal Freud conflict. N. Steinhardt chooses the model of the essay because it is the only that does not manipulate the free arbiter, leaves place to the reader or to the listener of the interpretations and personal reflections. The subjectivity that he assumes becomes his strong point because it is a real one (not fictive) and meanwhile, gives motivation because it has the confession courage. Confession does not need an argumentation of ideas If we consider things from the Christian perspective, confession does not need arguments any longer. It is a link of a changes chain that the individual must suffer in the process of transforming his face for resemblance. And Steinhardt couldn’t have become otherwise than the Saviour gave an example through his death and revival, on the third day, like Iona was in the venter of the putty three days and three nights, too. The whole life of Nicolae Steinhardt is an autobiographic confession of a face becoming for resemblance. The way that he chose – that of Christianism, of love – but fascinating at our eassyist is the inexhaustible research of coming back to the simplity of clerical unawareness. The whole speech of the theologic essay of Steinhardt has an avalanche of real searches of God, questions, doubts, answers or silence. The author wanted to see what is God like, if He exists and when he felt the sweetness of God peace, of His wisdom, of his simplity height and humility, he became full of gift knowledge that God himself spills in ourselves. So, confessions don’t need argumentations, it is enough not to be afraid to look deeply, realist, our inside and not to fear to accept truths higher than those we know, when we feel that God gives us to see more, to understand more, to do more. Liability to write an essay and the law “of text survival” There is a liability for all that we do in life and depending on what we do, we must be aware also of the greater liability of what determined our thoughts, facts, talents (talented people). N. Steinhardt chose to write essay because the essay belongs to the literature of non-fictional ideas, as expression of non-dogmatic personal thinking and no matter of the reference field, a good critic essayist is a drama of ideas . There is a fertile co-operation between ethics and aesthetics, between the artistic style 22 (belletristic), scientific and essay-like (publicistic). The liability that Steinhardt assumed was not one for literature, but for God and his neighbors (readers). It overlaps to that of being aware of the importance (for himself and for the reader), of live, dramatic and effective dialogue between God and the individual. In this dramatic and moving dialogue, the believer is made by God liable for his neighbors. Thus, Christians are put into dialogue, in tied manner, through God. Steinhardt admitted and assumed the power and impulse to really claim the other and the other, the reader (and I don’t think I am the only who can affirm this truth) felt the pressure and the power to answer indeed. As both are in dialogue relation with God, as each one lives with all intensity the claiming word of God, so lively exposed in his theological essays. Diary text Steinhardt is a man of complexes that he hides carefully and of all reveals, the diary character is gradually built. At the beginning it is thought that it is about the story of a Jewish that became Christian, but with the time, and especially at the end, he is completely seized by the ethic and aesthetic vortex of texts because there, somewhere between the lines he found himself, he saw himself cleanlier. Nicolae Steinhardt illustrates, consequently, a humanization process of the absurd, of temptations, inducements, repressions, frustrations or complexes, through the fundamental role granted to faith and culture. If in the memorialistic literature the pact with history consolidates the confession of the social ego, correlating through this, also a history of the soul (Eugen Simion), in the autobiographic texts, the author’s pact with himself grants to the lives event the interiorization frame, without marking compulsory, the distinction between continuity and temporal regression, cause and effect, utopia and dystopia. Steinhardt, a critic on the way of love, literature, religion, art, philosophy, etc We people, as clerical creatures, no matter whether we are or not aware of this thing, we can have in the time of our earthy life one of the two attitudes: either Iuda betray of Ioan happiness. Nicolae Steinhardt chooses the happiness way, with all its risks. The consequences of this choice affect also the critic that Steinhardt practices. He belongs to the literature history, marks a stage in the history of critical discipline, through the deviation toward the extravagance, the insolite association and the subtile expression. He is a well defined writer, even if he is very dissonant, with an effective work. What can be reproached to Steinhardt is the fact that he is extremely generous with boasts, sometimes unjustified, risky thing because it can lead to an involuntary disesteem and such a critic, if it is at large scale, unbalances all the systems of relations and appreciations. N. Steinhardt in relation with himself and with the reader Steinhardt, the intellectual, once become orthodox, does not follow any longer a private.

23 Experience, but becomes by excellence a man for others, a person that grows through love and aware so that he may share with others, fulfillment extremely important, that of share his own experiences and visions. The basic ideal of the Orthodoxy is not ethic, but aesthetic –religious, is the vision of the spiritual beauty . In order to get it closer, you must have a spiritual art , a creative inspiration, this art, remains the advantage of a small number of people, among who we can enumerate also N. Steinhardt. The others are content only with the moral that itself, has a spiritual taste, it does not inspire, but only disciplines. Steinhardt intuits also the fact that religion can be and was a motivation source of people for the common good. In Romania, where almost the population considers herself religious, religion can be a huge cultural resource, which, used judiciously, can contribute to the supported development of the human society.

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