DOCSLIB.ORG

História Ecclesiastica, II, 2011, 2

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

História Ecclesiastica, II, 2011, 2 TRAVELLING IN A WOUND. THE TRANSYLVANIAN ROMANIANS CHURCH IN THE MIDDLE OF THE 18™ CENTURY Laura STANCIU Abstract: The Study intend to offer the possibility to understand the complica- ted political and confessional situation of Transylvania in the Middle of the 18th and read the opinions of the agents directly involved in the events, as they appear in the documents. The series of questions to which an answer can be given make reference to the period of time characterized by the vacancy of the Episcopal see (1744-1754). We can imagine the way in which the Romanian Church was seen by the central laic power (The Viennese Court) and the local authorities (The Govern- ment of Transylvania). On the one hand, we might understand more aspects about the way in which the papal curia related itself to the crisis of authority within the Transylvanian Romanian Church, and we might become familiar with the way in which the Metropolitan Church of Karlowitz infiltrated into Transylvania and the consequence of its act, on the other hand. Last, but not least, we have the possibility to track down the way in which the Transylvanian believer saw himself, the way in which the united and non-united faithful people defined themselves and perceived each others, and how they were perceived by the other Transylvanian believers, and especially the central and local, political and ecclesiastical authorities of the time. Keywords: Transylvania, Romanian Uniate Church, confession, union, elite, Blaj, Enlightenment, diocese. In order to understand the inter-confessional relations in Transylvania, as well as the subsequent evolution of the Romanian Church in the second half of the 18th century, it is essential to reflect upon a decade with mul- tiple meanings for this church and the Transylvanian Romanians: 1744- 1754. The complicated crisis of authority in church leadership (starting with Bishop Micu's departure to Vienna, and then Rome, in 1744, and ending with the ordination for the new bishop, Petru Pavel Aron, in 1754) caused confusion both among the members of the clerical elite and priesthood, and people, and brought anxiety to Vienna and Rome. Then, a profound crisis of the Romanians' conscience and their individual and group identity manifested itself with regard to the religious union. At the same time, the clerical elite attempted to define its own Church and justify the role and position of the united and non-united people in the Transylvanian confes- sional area many times. I. The Tension between Tradition, (Salvation) Doubt and Reason The historiography of the problem registered a fidelity crisis as far as the Union with the Church of Rome is concerned. The crisis manifested itself through Bishop Micu-Klein's position-taking in the Diet of Transylvania (1742-1744), but especially during the synod from July 25, 1744. His attitude was the result of the fact that Vienna did not respect the social stipulations of the Second Leopoldine Diploma of the Union1. This crisis was ampli- fied among the high clergy after Inochentie Micu's departure from his dio- cese because of the stubbornness of the imperial authority that manifested against the Bishop's coming back to Transylvania2. This fact confused and oppressed the mind of the priests and people of Transylvania. We might notice the way of thinking and the church considerations of a state minister who was contemporaneous with the events due to the cor- respondence between two ministers, Bartenstein and Kaunitz (1750). Bar- tenstein stated that numerous " [...] learned and religious men wrote in their printed books that had not been ordered by the see of Rome that the non- united Greeks were only schismatic, and not heretical; if a non-united priest had jointed the Union, a new ordainment would not have been necessary; on the other hand, many of those who show great zeal towards the Union do not even know to make the difference between the united and the non- united ones". The same minister considered that the non-compliance with one of the abovementioned principles might determine even the most well- meaning zeal to easily put the Austrian monarchy, religion and Christian- ity itself in danger3. The conclusion was drawn after analysing the events of Transylvania that took upon themselves the reasons that had generated and maintained the confessional conflict between the Transylvanian Ro- manians. 1 PÄCLI$ANU, Z. Corespondenta din exil a episcopului Inochentie Micu - Klein. 1746- 1768, Bucharest, 1924, p. 310. STANCIU, L. - H1TCHINS, K. - DUMITRAN, D. Des- pre Biserica Románilor din Transilvania. Documente externe (1744 - 1754). Cluj Na- poca : Mega Publishing House, 2009. Document no. 373 (January 30, 1752). 2 BÄRLEA, O. Biserica Romána Unitä fi ecumenismul Corifeilor Renafterii cultural. In Perspective, V, 1983, no. 3 - 4., München, p.115. 3 STANCIU, L. - HITCHINS, K. - DUMITRAN, D. Despre Biserica Románilor... Docu- ment no. 311 (November 4, 1750). In the opinion of the non-united (schismatic) Transylvanian Romanian, the real cause of the conflict was the evil produced by the impression of changing the rite, since they were told that nothing had been changed in their religion4. The signers of the multiple memorials sent to the central and provincial authorities complained about the fact that they and their countrymen persisted in their old religion, and only the priests feigned and swore to accept "the German faith" or the Union, on the one hand, and as- sured the parishioners that they pretended to be united only because they were obliged to do that; they told that the truth is that they preserved their old religion and the oath made by those priests had no value at all. The authors of the memorials mentioned the fact that if the united priests pre- tended that the people had been united, they have to demonstrate that the people gathered and accepted the Union in front of His Majesty; but they cannot do it since the Union was accepted only by the priests and no one else but the priests5, through their sub-writings. The provincial authorities were therefore obliged to confront an almost intelligible reality and explain to the central authority what had happened in the province. They were summoned to involve themselves and bring peace in the province. They concluded that "the wandering Eastern monk Visarion" started to accuse the Roman Catholic Church of idolatry. Other offences had been added, too: church robbery, the profanation of the Eucha- rist consecrated by the united priests and the chrism hallowed by the united Bishop, the primness of the priests out of the province, and the working without soliciting the confirmation of the united Bishop, the abuses and superstitious practices of the "new" priests as far as the sacraments are con- cerned, the spreading of the idea about the invalidity of the sacraments received from the united priests. The opinion of the Aulic Chancellery, for instance, was expressed and it focused on the making evident of the crimes that had been committed by the non-united people against His Majesty. They were worthy of punishment not because of the religious choice they had made, but because of their conspiracy and contempt for the imperial stipulations and the correspondence with "the Turkish provinces", etc6. 4 STANCIU, L. - HITCHINS, K. - DUMITRAN, D. Despre Biserica Románilor... Docu- ment no. 273 (March 8, 1749); Document no. 509 (May, 1756). 5 STANCIU, L. - HITCHINS, K. - DUMITRAN, D. Despre Biserica Románilor.... Doc- ument no. 301 (1749 - 1750); Document no. 305 (May 26, 1750); 387 (April 14, 1752). 6 STANCIU, L. - HITCHINS, K. - DUMITRAN, D. Despre Biserica Románilor... Docu- ment no. 251 (January 11, 1749); 281 (post March 14, 1749); 311 (September 13, 1750); 313 (ante November 7, 1750). We may also trace back the way in which the actors involved in the events (the Romanian Church and its hierarch, Petru Pavel Aron, the Papal Curia, the Court of Vienna together with the local Transylvanian authorities, the Government actions and those of the governor and the Government Cath- olic counsellors7) tried to overcome this crisis. The solution was born precisely out of this crisis, and proposals in this respect were expressed by Bishop of Munkács, Manuel Olsavszky, and Jesuit Iosif Balogh8. It was in 1746 when the imperial central political authority developed the first strategic measures as far as the confessional policy is concerned thanks to Maria Theresas decrees. The authority tried to prevent other confessional conflicts and confrontations. Now it was the time and the atmosphere when the united and non-united com- batants represented by the voice of the elite — Visarion Sarai and Gherontie Cotore - proceeded to the drawing up of some identitary discourses. It was a literature generated and influenced by the already traditional dispute between the Greeks and the Latin people with regard to the four Florentine issues9. The discourse of the non-united elite was synthesised in the work about the third law10 written by Visarion of Sâmbăta. It is the literature that nurtured the discourse of the Serbian monk Visarion Sarai. He popularized it with suc- cess. Visarion of Sâmbăta drew his inspiration from the ideas and arguments of the anti-Catholic Eastern literature. He was part of the dispute between tradition and innovation specific to the age, and discussed the differences be- tween the Greeks and the Latin people. Visarion of Sâmbăta took over the idea that the united ones were condemned "to dive into the depths of Hell", and their salvation was seriously put in danger because the sacraments (Baptism, Eucharist, Marriage etc.) carried out by the unclean priests were not valid; the idea was based on the novelties introduced by the united people in their ances- tors' religion, and it was probably taken from the works written by Dosithei 7 STANCIU, L.
Recommended publications
  • The Greek-Catholic Discourse of Identity in the Inter-War Period: the Relation Between the Nation and People’S Religious Confession

    The Greek-Catholic Discourse of Identity in the Inter-War Period: the Relation Between the Nation and People’S Religious Confession

    The Greek-Catholic Discourse of Identity in the Inter-War Period: The Relation between the Nation and People’s Religious Confession Ciprian Ghişa ”Babeş-Bolyai” University Abstract: The Greek-Catholic Discourse of Identity in the Inter-War Period: The Relation between the Nation and People’s Religious Confession. This paper aims to analyze the question of the confessional identity, focusing on one of its main constitutive elements: the relation between the nation and people’s religious confession. The national identity and the confessional one have numerous common characteristics, influencing each other more or less depending on the historical evolution of events. These aspects are more profound in a multi-ethnic, multi-cultural and multi-confessional environment, as otherness is one of the strongest factors that defines and strengthens the confessional as well as the national identity. This was also the case of the Greek- Catholic Church in Romania, in the inter-war period, taking into consideration its new status after the Union of 1918: a minority church in a country with an Orthodox majority. Its relation of otherness with the Romanian Orthodox Church also influenced its relation with the state and therefore it determined also the structure and the intensity of its discourse of identity. Among the most important themes of this discourse we can mention: the Greek-Catholic Church is the church of the forefathers; this Church, its faith and its believers are Romanian; the Union with Rome brought the Romanian people a lot of benefices
  • Gender Alternations Within the Toponymic Pair Sodom and Gomorrah

    Gender Alternations Within the Toponymic Pair Sodom and Gomorrah

    GENDER ALTERNATIONS WITHIN THE TOPONYMIC PAIR SODOM AND GOMORRAH Sabina ROTEN ŞTEIN “Alexandru Ioan Cuza” University of Ia şi Abstract The article deals with the problem of gender alternations in the case of two biblical toponyms, Sodom and Gomorrah , which can be frequently found in the same syntagm in the biblical text. Since toponyms do not relate to the animate/inanimate distinction, it is the phonetic aspect to mostly dictate their being included in gender categories. The cultural influences of the time as well as the language of the original text from which the translation was made have imposed non-feminine variants of these toponyms in the old Romanian language and vowel-ending variants) in modern Romanian. Key words : gender alternations , biblical toponyms , formal criterion , Sodom , Gomorrah Résumé La présente étude élucide les fluctuations du genre au cas du couple de toponymes bibliques Sodome et Gomorrhe qui, souvent, apparaissent dans le texte biblique en tant que constituants d’un seul syntagme solidement coagulé. Puisque nous savons que les toponymes ne participent point à l’universellement connue opposition entre animé et inanimé, c’est donc leur allure phonétique qui, dans la plupart des cas, décidera de leur encadrement dans la catégorie du genre. Les divers courants prédominants dans la culture de chacune des époques traversées comme aussi bien la langue d'origine de la version d’après laquelle la traduction aura été initiée ont fait que des formes toponymiques non féminines vinssent établir leur prédominance en roumain ancien et que, plus tard, en roumain moderne, les mêmes toponymes présentassent des formes vocaliques.
  • Listă De Lucrări A

    Listă De Lucrări A

    Listă de lucrări a. Cărți 1.Viață parohială și diversitate confesională în Transilvania secolului al XVIII-lea. Studiu de caz: uniți și ortodocși în comitatul Dăbâca, Ed. Mega, 2015. 2. Biserica greco-catolică din comitatul Cluj în secolul al XVIII-lea, Presa Universitară Clujeană, 2007. 3. ”…scoale-te, du-te, propoveduește…” Biserica greco-catolică din Transilvania. Cler și enoriași 1697-1780, Cluj-Napoca, Presa Universitară Clujeană, 2004. 4. Istoria Baroului Cluj, Editura Mega-Argonaut, Cluj-Napoca, 2012, 334 p. (co-autor împreună cu Mirel Ionescu) b. Capitole în cărți 1. ”Un cititor din secolul al XVIII-lea și cărțile sale: Alexandru Fiscuti”, în Ioan Bolovan, Ovidiu Ghitta (coord.), Istoria ca datorie. Omagiu academicianului Ioan-Aurel Pop la împlinirea vârstei de 60 de ani, Academia Română/Centrul de Studii transilvane, Cluj- Napoca, 2015, p. 577-590. 2. ”L’Unione con la Chiesa Romana nell’immagine. Il sinodo degli Santi Padri ossia la Chiesa dell’Oriente e quella dell’Occidente immaginate come albero fruttifero, Blaj (1765- 1766), în Ioan Aurel Pop, Ovidiu Ghitta, Ioan Bolovan, Ana-Victoria Sima (coord.), Dal cuore dell’Europa. Omaggio al professor Cesare Alzati per il compimento dei 70 anni, Accademia Romena/Centro di Studi Transilvani, Cluj-Napoca, 2015, p. 243-258. 3. ”Grigore Maior. Schiță de portret”, în Viorel Ciubotă, Vasile Rus (coord.), Episcopul Grigore Maior. La 300 de ani de la naștere, Editura Muzeului Sătmărean, 2015, p. 34-39. 4. ”Cășeiu- un protopopiat în anii conflictului confesional”, în Daniela Deteșan, Mirela Popa Andrei, Madly Lorand (ed.), Fascinația trecutului. Omagiu istoricului Simion Retegan la împlinirea vârstei de 75 de ani, Ed.
  • Biserica, Politica Si Cultura La Episcopul Ioan Giurgiu Patachi

    Biserica, Politica Si Cultura La Episcopul Ioan Giurgiu Patachi

    BISERICĂ, POLITICĂ ŞI CULTURĂ LA EPISCOPUL IOAN GIURGIU PATACHI (1681-1727) Iacob Mârza „În 1727 moare un episcop, carele deşi avuse viaţă scurtă, lăsă însă în urma sa un monument epocal nu numai pentru biserică ci şi pentru cultura naţională, căci câştigă de la împăratul două domenii, care apoi s-au schimbat pentru domeniul de la Blaj. După 70-80 de ani nu mai ştie nici un român, când, unde şi cum a murit acel episcop. Unul pune anul morţii lui la 1725, altul la 1727 şi iarăşi altul la 1728. Vine apoi abia în zilele noastre dr. Nilles şi scoate din documentele societăţii sale data morţii lui Pataki IV Kalendas Novembres 1727” 1. O privire de ansamblu asupra vieţii şi activităţii publice a episcopului Ioan Giurgiu Patachi (1681-1727), invocat mai sus din perspectiva discursului romantic postrevoluţionar datorat lui George Bariţiu, de care dispunem în congruenţă cu istoriografia asupra stării Bisericii Române Unite în deceniile 2-3 ale secolului al XVIII-lea 2, pline de experienţe instituţionale şi teologice, cu referire directă la invocatul episcop, ne aduce spre analiză şi interpretare trei cuvinte cheie (Schlagworte ): biserică , politică şi cultură . Suntem în faţa unui model al preotului şi intelectualului român, crescut şi educat în şcolile catolice şi iezuite, curriculum -ul lui indicând calea posibilă de afirmare culturală, oferită de autorităţile guberniale şi aulice românilor uniţi cu Biserica Romei. De fapt, viaţa, activitatea şi opera (nescrisă) a lui Ioan Giurgiu Patachi au ilustrat, în general dar şi în particular, acest trinom , nelipsit de conotaţii naţional-politice, într-o etapă în care s-au ridicat, în faţa Bisericii Române Unite, nenumărate probleme instituţional-organizatorice şi teologice.
  • Universitatea „1 Decembrie 1918” Alba Iulia Facultatea De Istorie Şi Filologie

    Universitatea „1 Decembrie 1918” Alba Iulia Facultatea De Istorie Şi Filologie

    UNIVERSITATEA „1 DECEMBRIE 1918” ALBA IULIA FACULTATEA DE ISTORIE ŞI FILOLOGIE IMPLICARE ŞI ACŢIUNE CULTURALĂ LA ROMÂNII ARDELENI ÎN SECOLUL AL XVIII-LEA: GRIGORE MAIOR (1715-1785) TEZĂ DE DOCTORAT Conducător ştiinţific: Prof. univ. dr. Iacob MÂRZA Doctorand: Cristian BARTA ALBA IULIA 2012 CUPRINS ARGUMENT Importanţa şi scopul cercetării Metoda de lucru şi structura lucrării Stadiul cercetărilor Capitolul I Coordonate ale vieţii politice la românii ardeleni în veacul Luminilor: de la Inochentie Micu Klein la Grigore Maior I.1. Contextul politic european I.2. Relaţiile Pontifilor Romani cu Curtea vieneză I.2.1. Poziţia Sfântului Scaun în contextul politic european din secolul al XVIII-lea I.2.2. Raporturile Sfântului Scaun cu Imperiul Habsburgic în timpul reformismului terezian şi iosefin I.2.2.1. Relaţiile Sfântului Scaun cu Împărăteasa Maria Tereza I.2.2.2. Relaţiile Sfântului Scaun cu Împăratul Iosif al II-lea I.2. Contextul politic şi administrativ transilvănean I.2.1. Naţiuni şi religii recepte I.3.2. Evoluţia instituţiilor politico-administrative centrale şi transilvănene în secolul al XVIII-lea I.3.2.1. La nivel central I.3.2.2. Instituţiile politico-administrative transilvănene Capitolul II Relaţiile episcopului Grigore Maior cu autorităţile transilvănene, habsburgice şi romane (1764-1782) II.1. Raporturile lui Grigore Maior cu autorităţile transilvănene, habsburgice şi romane înainte de episcopat II.1.1. Perioada studiilor la Roma II.1.2. În calitate de susţinător al episcopului Inochentie Micu Klein II.1.3 În raportul cu Petru Pavel Aron II.1.4. Pe fondul opoziţiei faţă de candidatura lui Atanasie Rednic II.2. Alegerea şi numirea ca episcop II.2.1 Dosarul lui Grigore Maior II.2.1.1 Metodologia întocmirii Dosarului II.2.1.2 Profilul uman, moral, spiritual şi intelectual al candidatului Grigore Maior II.2.1.3 Aspecte ecleziastice şi identitare II.3.
  • Jacques-Pierre Brissot and the Transylvanian Romanians in 1784

    Jacques-Pierre Brissot and the Transylvanian Romanians in 1784

    PROBLÈMES ROUMAINS DÈS LA FIN DU XV1IF SIÈCLE AU DÉBUT DU XXe SIÈCLE JACQUES-PIERRE BRISSOT AND THE TRANSYLVANIAN ROMANIANS IN 1784 NICOLAE EDROIU Corresponding Member of the Romanian Academy In the mid-18th century the European society entered a new stage of evolution. The Old Regime of Western Europe was experiencing a deep crisis in those historic ages, which culminated in the French Revolution of 1789 whose echoes and consequences reverberated throughout the continent. New social­ political and cultural-ideological phenomena anticipated the deep metamorphoses that were to come with the end of a century called the Century of Enlightenment and Reason, after all preparing in their turn the aforementioned social changes. The entire 18th century was an age of transition, of mutations from old to modem mentalities, from Small to Great Europe, at that time incorporating new geographical-political areas, including the Romanian Countries. The European space expansion could be distinguished not only in the cosmopolitan trend of the century, but also in the growing circulation of people and merchandise following the improvement of the ways and means of transportation. Progressive ideas circulated more quickly - now spread by the press -, and they were increasingly antagonistic to aristocratic practices which the representatives and supporters of European monarchies strove to preserve in the respective kingdoms and empires. The enlightened spirits gathered around the Encyclopaedia preached new political concepts and aims, liable to lead to social happiness, expressed by an increase in wealth, trade, craftsmanship, industry or thought and science. Such evolutions took place against the background of a demographic boom, so that the European population became two times more numerous, with growing needs and demands.
  • Uniate Clergy: Between the Obtaining of Social Advantages and the Affirmation of Social Conscience

    Uniate Clergy: Between the Obtaining of Social Advantages and the Affirmation of Social Conscience

    Uniate Clergy: between the Obtaining of Social Advantages and the Affirmation of Social Conscience Bagiu, Lucian Published in: 4th International Conference of PhD Students, 11-17 August 2003 2003 Link to publication Citation for published version (APA): Bagiu, L. (2003). Uniate Clergy: between the Obtaining of Social Advantages and the Affirmation of Social Conscience. In G. Patko, L. Lehoczky, & L. Kalmar (Eds.), 4th International Conference of PhD Students, 11-17 August 2003 (Vol. Humanities, pp. 29-34). University of Miskolc, Hungary. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 Uniate Clergy: Between the Obtaining of Social Advantages and the Affirmation of Social Conscience Prep.
  • Regional Enlightenment in Transylvania: the Educational Reforms of Bishop Petru Pavel Aron, Their Influences and Effects On

    Regional Enlightenment in Transylvania: the Educational Reforms of Bishop Petru Pavel Aron, Their Influences and Effects On

    SLOVO, VOL. 27, NO. 1 (SPRING 2015), 9–33. DOI: 10.14324/111.0954-6839.030 Regional Enlightenment in Transylvania: The educational reforms of Bishop Petru Pavel Aron, their influences and effects on the Uniate society in Transylvania in the Age of Enlightenment MARIA IULIA FLORUTAU School of Slavonic and East European Studies, University College London The Transylvanian Enlightenment is a very contained phenomenon, yet fully fledged, attributed to a group of intellectuals in the last two decades of the eighteenth century known as the Transylvanian School. However, efforts towards Enlightenment appear much sooner, made possible by Uniate Bishop Inochentie Micu Klein’s ideas and especially through the actions of his successor, Petru Pavel Aron. With the financial help of the Habsburg Empire, particularly that of Empress Maria Theresa, Bishop Aron created schools, a typography and an intellectual circle that established the foundation for the Transylvanian School. Largely under-researched, the Bishop’s educational efforts will be examined in this study to argue that Enlightenment among the ethnic Romanian population appeared in Transylvania in a peripheral form forty years earlier than the Transylvanian School. I. DEGREES OF ENLIGHTENMENT Any of the numerous studies on Enlightenment or Enlightenment-related topics conventionally begin by asserting the difficulties of defining the concept. Many of these studies may quote Immanuel Kant’s famous definition that Enlightenment is “man’s emergence from his self-imposed immaturity”1 because it explains the shift in the mind-set of European civilization. Other definitions can be pertinent to most aspects of the phenomenon, such as Peter Gay’s definition as “philosophes, […] the totality of their ideas, their strategies, and their careers”,2 one that is very helpful when considering the precise points of belief that changed and identifying their promoters.
  • The Blaj Calendar- Symbol of the Seminarial Typography in Blaj During the Interwar Period

    The Blaj Calendar- Symbol of the Seminarial Typography in Blaj During the Interwar Period

    668 Iulian Boldea, Dumitru-Mircea Buda (Editors) CONVERGENT DISCOURSES. Exploring the Contexts of Communication Arhipelag XXI Press, Tîrgu Mureș, 2016 ISBN: 978-606-8624-17-4 Section: Literature THE BLAJ CALENDAR- SYMBOL OF THE SEMINARIAL TYPOGRAPHY IN BLAJ DURING THE INTERWAR PERIOD Antonina Silvia Frandeș (Andone) ”Petru Maior” University of Tîrgu Mureș Abstract: The article brings in attention the Calendar from Blaj, an inter-war religious publication, printed by the Greek-Catholic Metropolitan Church from Blaj at the Theological Seminary Printing House from the same town.The excursion in Blaj Printing House’s history and also the information connected to the editorial productions for masses proved to be sine qua non elements in approaching the above publicistic phenomenon.The presentation of the Calendar had in view its contents,its promotion in the religious official paper of Blaj, its reception in the time’s press, its collaborators,as well as the network of its distribution.The Calendar enjoyed great popularity in those times, its printing being a priority even in austere times. This fact itself confers the Calendar the statute of emblematic periodical publication the typographical center from Blaj. Keywords: calendar, Blaj, inter-war press, printing house,church. Longevitatea, în egală măsură cu tirajul impresionant de carte şi publicaţii, produse în scop bisericesc, educativ şi cultural, conferă Tipografiei blăjene statutul de focar cultural al cofesiunii greco-catolice, de-a lungul a peste două secole şi jumătate. Publicaţia Unirea Poporului, dorind să marcheze importanţa centrului tipografic în procesul de imprimare cu caractere latine, numeşte Tipografia Seminarului - „mama tuturor tipografiilor româneşti cu litere străbune latineşti.”1 Tipografia Seminarului din Blaj îşi are începuturile în veacul al XVII-lea, în vechea tiparniţă a clerului din Ardeal, înfiinţată la Sebeş, în 1683, şi mutată ulterior la Alba Iulia.
  • 417 RADU NEDICI, Between Blaj and Rome: Competing Strategies of Clerical Formation in the Diocese of Făgăraş During the Episc

    417 RADU NEDICI, Between Blaj and Rome: Competing Strategies of Clerical Formation in the Diocese of Făgăraş During the Episc

    ABSTRACTS RADU NEDICI, Between Blaj and Rome: competing strategies of clerical formation in the diocese of Făgăraş during the episcopate of Petru Pavel Aron Abstract: In an accelerated bid for confessional formation, meant to combat the religious discord brought by the Orthodox polemists at the middle of the 18th century, the leaders of the Uniate Church in Transylvania combined instruments of persuasion and control. Among the latter, the attempts aimed at disciplining and professionalizing the clergy have formed the backbone of the ecclesiastical policies developed in the time of Bishop’s Aron episcopate (1754-1764). At the core of this research lies the question of the priorities that dictated on the major educational options made in that interval, with regard to the limited financial possibilities of the diocese to simultaneously foster both the seminary in Blaj and the three seats it held in the Urbanian College in Rome. Himself a former student of the Roman institution and a supporter of the idea of sending promising scholars to foreign universities, as evidenced by the case of Filotei László, Bishop Aron delayed for years the nomination of the three new alumni. This situation, which led to a prolonged conflict with the Congregation de Propaganda Fide that accused him of having personal grounds to avoid fulfilling his obligations, only ended in the autumn of 1761, when the young Basilian monks Alexie Mureşan, Sava Mâţ and Iacob Aron departed for Rome. The parallel efforts at establishing a diocesan seminary, prompted by the conflict between the bishop and some of his collaborators, as well as his renewed supplications for financial aid from the Congregation, help delineate the deeper reasons for Aron’s actions.
  • Can Orthodox Biblical Theology Be Autonomous? the Case of the Bible from 1914

    Can Orthodox Biblical Theology Be Autonomous? the Case of the Bible from 1914

    Can Orthodox Biblical Theology be Autonomous? The Case of the Bible from 1914 CONSTANTIN OANCEA* The current trend among Orthodox theologians is to identify a fitting profile for biblical theology. The ecclesial and pneumatological dimension of biblical interpretation and the recovery of the patristic spirit of exegesis are the main principles invoked. Should Orthodox biblical theology develop autonomously, ignoring western biblical theology? The case of the Bible from 1914 analysed in this study shows that Orthodox biblical theology should develop taking into account heterodox biblical theology and making reference to its results. Keywords: Orthodox biblical theology, Bible from 1914, Blaj Bible, Bucharest Bible That Orthodox theology experienced a new approach in the 20th cen- tury is no longer a novelty to anyone. The same holds true for the finding that influences for such an adjustment have come from the outside, as a result of reform movements in Roman Catholic theology. Orthodox biblical theolo- gy confronted the influences for a “new hermeneutic” positively, namely as concern for its Orthodox character in relation to Western biblical science. In an attempt to define their own identity, Orthodox theologians have made contributions that are worthy of consideration and outlined some specific fea- tures of the Orthodox interpretation of the Scripture. Of these, the ecclesial and pneumatological dimension of biblical reading and the recovery of the patristic spirit of exegesis seem to be the most important1. * Revd. Constantin Oancea, PhD, Associated Professor at the Faculty of Orthodox Theology, “Lucian Blaga” University of Sibiu, Romania. Adress: Mitropoliei 20, 550179, Sibiu; e-mail: [email protected].
  • 5. Augustin Bunea, Din Istoria Românilor. Episcopul Ioan Inocenţiu Klein

    5. Augustin Bunea, Din Istoria Românilor. Episcopul Ioan Inocenţiu Klein

    AUGUSTIN BUNEA DIN ISTORIA ROMÂNILOR EPISCOPUL IOAN INOCENIU KLEIN (1728–1751) Augustin Bunea EdituraNAPOCASTAR PiaaMihaiViteazulnr.34/35,ap.19 email:[email protected] www.napocastar.ro tel./fax:0264/432.547 mobil:0761/711.484,0740/167.461 Colaboratori: Mircea Remus Birtz Marcela Ciortea Vasilica Eugenia Cristea Mariana Crian Irina Iliescu Andreea Mârza Tana Olteanu Ciprian Popa Sponsori: SIV Transilvania Braov Consiliul Local i Primria Municipiului Blaj © Biblioteca Academiei Române din Cluj-Napoca © Asociaia Cultural „Augustin Bunea” Blaj ISBN 978-973-647-931-1 2 Episcopul Ioan Inoceniu Klein (1728–1751) BIBLIOTECA ACADEMIEI ROMÂNE DIN CLUJ-NAPOCA ASOCIAIA CULTURAL „AUGUSTIN BUNEA” BLAJ AUGUSTIN BUNEA DIN ISTORIA ROMÂNILOR EPISCOPUL IOAN INOCENIU KLEIN (1728–1751) Ediia a II-a Realizat prin confruntarea cu manuscrisul original de Ioan CHINDRI i Niculina IACOB Editura Napoca Star 2012 3 Augustin Bunea 4 Episcopul Ioan Inoceniu Klein (1728–1751) CEL DINTÂI ROMÂN MODERN În jurul anului 1900, Biserica Român Unit cu Roma era înfiorat de o efervescen cultural aparte, prilejuit de evenimentul jubiliar al împlinirii a 200 de ani de la intrarea românilor ardeleni în familia confesiunilor catolice de rit bizantin. Vizibilitatea acestei micri omagiale la nivel naional, anterioar unirii politice efective de la 1918, a fost asigurat de o generaie nou de erudii din aria Blajului, discipoli ai marilor crturari de la mijlocul secolului al XIX-lea, un Timotei Cipariu sau un Ioan Micu Moldovan, la rândul lor formai în tradiia novatoare a colii Ardelene din secolul al XVIII-lea. În viaa cultural continuu ascensiv a românilor ardeleni de dup unirea cu Roma de la 1700, era acum în floarea vârstei de creaie o a treia generaie de scriitori remarcabili, tributari impulsurilor metodologice specifice unei epoci pitoreti i frmântate, asemenea tuturor pragurilor dintre secole, câte s-au manifestat în mileniile cretine ale Europei.