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DISSERTATION Titel der Dissertation „Andrei Şaguna and ‘The Organic Statute’“ Verfasserin Mag. Maria Stan angestrebter akademischer Grad Doktorin der Rechtswissenschaften (Dr. jur.) Wien, 2009 Studienkennzahl lt. Studienblatt: A 083 101 Dissertationsgebiet lt. Studienblatt: Rechtswissenschaften Betreuer: Univ. Prof. DDr. Ludger Müller [Betreuung zurückgelegt] TABLE OF CONTENTS PREFACE………………………………………………………………………………5 0. INTRODUCTION…………………………………………………………………..7 0.1 Overview of the research on the topic………………………………………………7 0.2 The period under research………………………………………………………….12 0.3 The sources………………………………………………………………………...12 0.4 Content and method ……………………………………………………………….14 I. HISTORICAL BACKGROUND………………………………………………….17 I.1 A historical outline of Transylvania until the end of the seventeenth century..17 I.1.1 From the Dacian State up to the Reform…………………………………………17 I.1.2 The Reform and its consequences in Transylvania………………………………24 I.2 Transylvania - a province of the Habsburg Empire……………………………28 I.2.1 Centralism and standardization versus historical privileged……………………..29 I.2.2 The church Union and its socio-political and religious consequences..………….34 I.2.3 The Orthodox Church after 1700; Canonical-jurisdictional matters……………..40 I.2.4 The ecclesiastical and social-political frame in the first half of the nineteenth century...............................................................49 II. THE FIRST YEARS OF ANDREI ŞAGUNA’S LIFE AND HIS ACTIVITY AS A VICAR-ADMINISTRATOR OF THE EPARCHY OF SIBIU …...………..57 II.1 Family roots……………………………………………………………………....57 II.2 From Miskolcz to Pest…………………………………………………………...61 II.2.1 Anastasia Şaguna’s court trials for the right to educate her children……………62 II.2.2 The childhood at Miskolcz; Francisc and Ecaterina Şaguna’s reversion to Orthodoxy………………………………………………………….66 II.2.3 Gymnasium and academic studies at Pest; Andrei Şaguna’s reversion to Orthodoxy…………...……………………………..........................68 II.3 The years of the theological studies and monastic life in Serbian climate.…..73 II.4 Vicar-administrator of the Eparchy of Sibiu…………………………………..80 II.4.1 Andrei Şaguna’s appointment as a vicar-administrator..………………………..80 II.4.2 The state of the Orthodox Eparchy of Sibiu on Andrei Şaguna’s arrival……….84 II.4.3 The first church and social-political actions; “Ecaterina Varga episode”……….90 II.4.4 Organizational measures; the appointment and consecration as a bishop………96 III. ANDREI ŞAGUNA - BISHOP OF TRANSYLVANIA………………………102 III.1 The political missions in 1848-1849…..………………………………………102 III.1.1 The year 1848 in Transylvania………………………………………………..102 III.1.2 May 3/15, 1848: the claim of the legal recognition of the Romanian nation and Church……………………………………………..106 III.1.3 Andrei Şaguna - leader of the first delegation at Vienna and Budapest………114 III.1.4 The second political delegation to Court; the civil war and the end of the revolution in Transylvania…………………………………….121 III.1.5 Andrei Şaguna’s social and ecclesiastical actions during the revolution……..133 III.2 The Neoabsolutist era (1849-1860)…………………………………………...141 III.2.1 Consequences of the revolution in Transylvania……………………………...142 III.2.2 Bishop Andrei Şaguna’s polemics with the governor of Transylvania……….146 III.2.3 The appeal of December 1, 1855, against the Minister Leo Thun…..………...150 III.2.4 Political manipulation of the confessional pluralism in Transylvania………...155 III.2.5 The first mixed eparchial synod of March 1850; the conference of the Orthodox bishops of the monarchy of 1850-1851…….161 III.2.6 The church-internal conflicts on the reestablishment of the Orthodox Metropolitanate of Transylvania………………………………167 III.2.7 Concerns to consolidate the ecclesiastical infrastructure...……………………172 III.2.8 Educational and cultural achievements………………………………………..177 III.3 The period 1860-1864………………………………………………………….185 III.3.1 Inter-confessional harmony. Andrei Şaguna - deputy of the Enlarged Imperial Senate..……………………………………………………186 III.3.2 The second mixed eparchial synod of October 1860; insistences for the reestablishment of the Metropolitanate.………………………............190 III.3.3 The constitutional experimentation in Transylvania; the religious Law of 1863…………………………………………………….198 III.3.4 The third mixed eparchial synod of March/April 1864; the bishops’ synod of August 1864, at Karlowitz ………………………………………………...206 IV. ANDREI ŞAGUNA - METROPOLITAN OF TRANSYLVANIA.………….209 IV.1 The reestablishment of the Metropolitanate of Transylvania………………209 IV.2 The ecclesiastical autonomy; canonical-organizational attempts…………..213 IV.3 The legal recognition of the Metropolitanate of Transylvania….…………..217 IV.3.1 The end of the constitutional experimentation in Transylvania: the Diet of Cluj of November/December 1865……………………………….217 IV.3.2 The Article of Law IX/1868 of the Diet of Pest ……………………………...221 IV.4 The canonical organization of the Metropolitanate of Transylvania............227 IV.4.1 The first church congress of autumn 1868; “The Organic Statute”…………...227 IV.4.2 The mixed arch-eparchial synod and the second church congress of 1870…...231 IV.5 The last years of Andrei Şaguna’s life..………………………………………235 2 V. ANDREI ŞAGUNA’S CANONISTICAL WORKS AND CHURCH CONSTITUTION……………………………………………………….240 V.1. Andrei Şaguna’s canonistical works………………………………………….242 V.1.1 Brochures on the reactivation of the Metropolitanate of Transylvania………..242 V.1.2 Systematic canonistical works without “Compendium”……………………….244 V.1.3 The “Compendium” - a remarkable work within the Orthodox canonistic........250 V.1.4 The theological foundation of the Orthodox canon law……………………….257 V.2 Andrei Şaguna’s attempts at church organization preceding “The Organic Statute”; The “Project of Regulation”…………………………….263 V.3 “The Organic Statute” and its differences from “Project of Regulation”…..267 V.3.1 “The Organic Statute” - the work of the church congress of 1868…………….267 V.3.2 The amendments made by the congress to Andrei Şaguna’s “Project”………..271 V.3.3 The deviations of “The Organic Statute” from Andrei Şaguna’s canonistical conception and implicitly from canonicity……………………...275 V.4 The Orthodox ecclesiology reflected in Andrei Şaguna’s canonistical works and ecclesiastical organization ……………………………….278 VI. THE CANONICAL PRINCIPLES OF ANDREI ŞAGUNA’S ECCLESIATICAL ORGANIZATION……………………………………………289 VI.1 The canonicity principle……………………………………………………...289 VI.1.1 The criticism of the consistorial system.………………………………….......290 VI.1.2 The rejection of the establishment of the Metropolitanate of Bukovina……...295 VI.1.3 The opposition toward the introduction of the caesaropapism in the organization of the Orthodox Church in the Austrian Empire……………297 VI.2 The autonomy of the Church…………………………………………………299 VI.2.1 Notional clarifications…………………………………………………….......299 VI.2.2 The internal autonomy………………………………………………………...304 VI.2.2.1 The reasons for the administrative separation of the Romanian Transylvanian hierarchy from the Serbian one of Karlowitz…………………304 VI.2.2.2 Andrei Şaguna’s interpretation of the thirty-fourth apostolic canon .………310 VI.2.2.3 The autonomy of the “social elements” and the representative principle…..317 VI.2.3 The external autonomy………………………………………………………..319 VI.2.3.1 The necessity and importance of achieving the autonomy of the Transylvanian Metropolitanate toward the state……………………….....319 VI.2.3.2 “Anthorismos” versus caesaropapism………………………………………322 VI.2.3.3 The relationship Church - state in Andrei Şaguna’s conception……………333 VI.3 The hierarchical-synodal principle…………………………………………...341 VI.4 The participation of the laymen in exercising the Church power: the organic or ecclesiastical constitutional principle...……………………………347 VI.4.1 Notional clarifications………………………………………………………...347 3 VI.4.2 The mixed synodality …………….…………………………………………..353 VI.4.3 The participation of the laymen in the election of the clergy…………………359 VI.4.4 The involvement of the laymen in the administration of the Church property.364 VII. THE SPECIFITY, RECEPTION AND EVOLUTION OF ANDREI ŞAGUNA’S ECCLESIASTICAL ORGANIZATION…………………367 VII.1 The specificity of Şaguna’s mixed synodality in the Austrian Monarchy...367 VII.2 Echoes of the ecclesiastical organization conceived by Andrei Şaguna….. 372 VII.3 The critics and deniers of Andrei Şaguna and of the mixed synodality…..376 VII.3.1 Radoslav/Emilian Radič; Friedrich Heinrich Vering.......................................376 VII.3.2 Alexandru Grama: the accusation of Calvinization of the Transylvanian Orthodox Church………………………………………….379 VII.3.3 Augustin Bunea: the accusation of plagiarism of the Transylvanian Evangelical Church’s constitution……………………………381 VII.3.4 Other criticisms and misapprehensions...…………………………………….384 VII.3.5 Şaguna’s ecclesiastical organization and the 1848 context…………………..389 VII.4 The enforcement of “The Organic Statute”;1918 - the jubilee balance…...392 VII.5 The role of “The Organic Statute” in the ecclesiastical reorganization in the Romanian State after 1918; “The Statute” of 1925………………………...396 VII.6 From “The Organic Statute” to “The Statute” of 1948……………………401 VIII. CONCLUSIONS AND PERSPECTIVES...…………………………………406 VIII.1 Formal results of the research………………………………………………406 VIII.2 Andrei Şaguna - a bishop, canonist and ecclesiastical organizer who had to struggle personally for the legal rights of his Church….…………………408 VIII.2.1 Andrei Şaguna - a priest and bishop by call………………………………...408 VIII.2.2 The premises of Andrei Şaguna’s involvement in politics……………….....411 VIII.2.3 The principles of Andrei Şaguna’s political involvement…………………..415
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  • Ecclesiastical Judges Complaints Procedure

    Ecclesiastical Judges Complaints Procedure

    Ecclesiastical Judges Complaints Procedure 1. Chancellors and Deputy Chancellors in the Church of England hold judicial office, as does the Dean of Arches and Auditor. By reason of the independence of the judiciary, any complaint concerning them must relate to misconduct in the performance of their office, and not to the substance of the decision made (including case management decisions) in court proceedings. By way of example, matters of misconduct might include rude or bullying behaviour, or inordinate delay in the conduct of proceedings. 2. Any complaint about an ecclesiastical judge shall be submitted in writing to the Vicar- General of the Province concerned at the address below.1 It must be sent within three months of the matter complained of, although the Vicars-General may entertain a complaint made after that time in exceptional circumstances. 3. The complaint shall contain: • the name of the complainant and their contact details (including their postal address and email address); • the name of the person against whom the complaint is made; • the date of the matter complained about; • the nature of the proceedings involved; • full details of the complaint (ie what the person said or did or did not do that it is alleged amounts to misconduct); • details of the exceptional circumstances relied on if the complaint is outside the three month time period. 4. If the complaint on its face could not amount to misconduct, the Vicar-General shall dismiss it and shall notify the complainant and the person complained about accordingly, giving reasons. 5. If the complaint could amount to misconduct, the Vicars-General (or if either is conflicted, a duly appointed substitute who shall be a senior chancellor from the province nominated by the Dean)2 shall investigate the complaint in such manner as they deem appropriate and in accordance with the principles of natural justice.