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The Reformed Church in Romania - in a Historical Perspective

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The Reformed Church in Romania - in a Historical Perspective The Reformed Church in Romania - In A Historical Perspective JOHN BUTOSI An Introduction In 1968 the Reformed Review published "an occasional paper on Transylvania." / The author of this excellent treatise, M. Eugene Osterhaven, states in the preface, "The story of Transylvania should interest those who cherish the Reformation tradition, for the Lutheran and Reformed churches there reach far back into the sixteenth century." 1 This statement rightfully points to the fact that when we talk about the Reformed Church in Romania we have to confine ourselves to Transylvania, one part of present Romania, as the Reformation movement could not cross permanently the Carpathian Mountains and gain significant ad­ herents from among the Eastern Orthodox population. Transylvania is the place where Protestantism's easternmost bulwark was established in the sixteenth century, where Eastern and Western Europe have met throughout history, where Western Christianity and Eastern Orthodoxy have staged a viable encounter. However, the "story" of Dr. Osterhaven needs supplementation and up-dating. He intro­ duces the land and its peoples, but in the brief history he does not touch on the history of the churches and mentions only the "freedom of religion and conscience in Transylvania" in the middle of the sixteenth century, the present situation of Hungarians in a forceful "ru­ manization," and the struggle of the churches under Communism until 1968. The purpose of this essay is to acquaint the reader with the history of the Reformed Church in Transylvania in the full conviction that a historical perspective is urgently needed if we are to unlock the mystery of this fascinating, hotly contested, and tragically misunderstood land, the embattled outpost of Reformed Christianity. General Background Transylvania at the present time is not identical with historic Transylvania. Strictly speaking, Transylvania is bordered on the north and east by the Carpathian Mountains, on the south by their continuation, the Transylvanian Alps, and on the West by the Bihar- Meszes Mountains. After 1918 the so-called "partium" of Hungary-Bihar, Szatmar, Szilagy, Maramaros counties as well at the Bansag area - was also granted to Romania. This D­ shaped, distinct geographical region of 21,297 square miles, slightly larger than Maine, is 116 populated by about seven million people. According to the last pre-war census its people de­ clared themselves to be Romanians (53.80Jo), Hungarians (31.6%), and Germans (10.7%), with the rest being Serbians, Ruthenians, Slovaks, Bulgarians, and others (3.9%). 3 Historic Transylvania first appears in written history during Roman times as the land of the Dacians. From 106 to 261 A.D. it became a Roman colony. During the next seven cen­ turies, Transylvania remained the crossroad of migrating peoples. After the Magyar conquest of the Carpathian Basin in 896, Hungarian tribes entered the province, establishing them­ selves on the central plains. Documents of 1147 mention another group, the Szekelys. There is no certainty about the date of their settlement in Transylvania. Some maintain that they are descendants of Attila's Huns or are the Magyarized Turkic tribe antedating the Hungarians in Transylvania; yet every relic of their language is Hungarian. Others describe them as Hungarian frontiersmen settled in the southeastern part of Transylvania for defense purposes. 4 At any event, the Hungarian settlers were unable to withstand the recurrent raids of Pecheneg and Cumane invaders. Therefore, the Hungarian kings invited German (Saxon) settlers to migrate to the southern regions between 1160 and 1220. These Saxons obtained far-reaching privileges in regard to administration, military service, courts, taxation, etc. Transylvania is also claimed as the cradle of the Romanian people, but their authentic history can be docu­ mented only from 1222 on when the presence of Vlachs is mentioned as living in the southern Fogaras district under their own chief. As the Tartar invasion of 1241-42 inflicted less devas­ tating losses on them than on those who lived in the towns and fertile river valleys, Romanian mountaineers and shepherds, coming from the southern Balkans were permitted to enter Transylvania in order to compensate for the manpower losses resulting from the Tartar invasion. However, the Hungarian influence had never been questioned, and even the princes of Moldavia and Wallachia in the area south of the Carpathians became subject to the Hun­ garian kings. Thus when in 1437 the common government of the Three Nations-Hungarians, Szekelys and Saxons - was agreed upon (unio trium nationum), the Romanians were not recognized as a nation since no autonomous Romanian region existed. While the Hungarian settlers in Transylvania established relations with Constantinople and adopted Byzantine Christianity during the tenth century, King St. Stephen (1001-1038) in­ troduced Latin Christianity and established royal counties in lieu of the tribal organization that had prevailed in Transylvania. The Saxons only increased the Roman Catholic power. The Vlachs-Romanians, however; since the introduction of organized Christianity under Bul­ garian influence, had belonged to the Eastern Orthodox Church, taking the Byzantine side against Rome in the schism of 1054, though later some of their leaders came under Roman Catholic influence. Thus nationality denoted religion and vice versa even before the Re­ formation. The Reformation Period (1500-1604) After the tragic battle of Mohacs (1526), Hungary was divided into three sections. In the center and south, the Turks occupied the land; in the north and west of the great Hungarian 117 plain, the Habsburgs were in power; in the east, Transylvania became a virtually separate kingdom as the Transylvanian nobles bought their autonomy from the Turks by yearly taxes and called a non-Habsburg prince, John Sigismund, to be their leader in 1556. This year marks the beginning of the autonomous Transylvanian principality. But 1556 is an important date in the history of the Reformed Church in Transylvania as well. Just as in Hungary, hard times - by the grace of God - prepared the ground for the gospel in Transylvania, too, even before the name of Martin Luther became known. By per­ sonal ties and with the help of the printing press, Luther's tenets were spread first among the German-speaking population in Saxon areas of Transylvania; then the mixed population and purely Hungarian elements caught the Spirit of Reformation; finally the Szekely areas came under its influence. Both leading figures of the Reformation in Transylvania, Gaspar Heltai (Heltau) and Francis David (Hertel) by name, were men of Saxon origin; but both of them spent most of their time amongst the Hungarian population. By 1540 the majority of the Transylvanians embraced the Lutheran faith, and in 1544 the Saxons "in block" openly declared their adherence to the Augsburg Confession. "The stand they took was political in part, a fact that became plain when the whole people as one unit committed themselves to Lutheranism. So 'collective' was their approach to the question of religion that if any indivi­ dual amongst them later wished to contract out of the Lutheran faith he had to separate him­ self from his people in a national sense as well as religious. It was for this reason that Heltai and David later lost their Saxon nationality." 5 In 1550 the Diet of Torda allowed the Luther­ an Church to stand along the Roman Catholic Church, and in 1553 both the Saxon and the Hungarian Lutherans could elect superintendents. However, by that time the "Calvinists" also gained momentum, especially with their well-accepted interpretation of the Lord's Supper (hence their name, "sacramentalists"). More and more students were now returning from studying in Strassburg and Geneva, and leaders, such as Marton Kalmancsehi and Stephen Kis Szegedi, turned the tide. It was confessionalism, not nationalism, that paved the way for the Reformed faith. Undoubtedly the powerful influence of Peter Petrovics, one of the great landlords of Eastern Hungary, was also felt when synod after synod became more Helvetic in tone. Thus when Peter Petrovics became the guardian of young John Sigismund, Prince of Transylvania in 1556, the Calvinistic-Helvetic trend of the Reformation gained so much strength that in the following year the whole of Transylvania, with the exception of the Saxon-Lutheran "block," accepted the Helvetic doctrine of the Lord's Supper. 6 The Re­ formed faith had taken root in Transylvanian soil. Two years later, on November 1, 1559, representatives from Transylvania and from the districts of Cis-Tisza and Trans-Tisza met in Marosvasarhely in Transylvania to seek an agreement on the doctrine of the Lord's Supper. The agreement that they came to is thus the first purely Hungarian Reformed Confession of Faith; with it the Reformed Church in Transylvania was, de facto, established. 7 In 1563 the Synod of Torda accepted a confession based on Beza's "Confessio christianae fidei" (1560) which had been adopted earlier by the Synod of Tarcal (Hungary), and thus it was called the Tarcal-Torda Confession. Thus in 1564 the Diet of Torda added the Reformed Church to the list of accepted religions (religio recepta) which now numbered three. 118 The hegemony of the young Reformed Church in Transylvania was, however, short-lived as it had to wage a bitter battle with the radical wing of the Reformation: unitarians, ana­ baptists, sabbatarians. The movement began in Transylvania when the Italian doctor of Prince John Sigismund, who was the grandson of an Italian princess and a Polish king, succeeded in persuading the much-loved "bishop" Francis David to embrace his antitrini- tarian point of view . With the powerful backing of the prince of the land, who had also been weaned away from Calvinism, the unitarian movement made great strides in Transyl­ vania as well as in Hungary. As a result, the Diet of Torda in 1568 added unitarianism as the fourth "religio recepta." According to this law, the pulpits of Transylvania were now to be free for the proclamation of the gospel in any of its forms.
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