annales.15.ii abstracts

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VASILE RUS, Missio Dacica from tolerance to religious intoleranceAbstract: At the end of the 16thcentury, more precisely in 1579, Christs Society sent itsfirst missionaries in Transylvania. According to time documents they were twelve, sameas the apostles sent by Jesus in the world to teach faith in God, that is Christian belief.According to the Jesuit Institutum, missionaries that came from Poland, undercommand and protection of the Spanish provincial Campanus, depicted Jesus on thesame line, yet in a changed social-historical context: apostolic spread of the Christianbelief had to be accompanied and protected by defending faith, exactly against somesocial states which were also claimed from Jesus, but which in fact had torn his mysticalbody. Or, religious tension which finally even led to bloodshed was fought against by

missionaries of the Jesuit Order by full use of reason, the only measure capable toquench the blind passion of the Protestants. In a dramatic scenario, Jesuit missionariesseemed defeated by the expulsion decree issued by the Diet from Media. But thefarewell speech of the Jesuit fathers transformed into a new testament that introducedagain interhuman tolerance against and despite all intolerances (homo homini lupusest).Keywords: Christian belief, Jesuit Order, faith, tolerance, intolerance.EDIT SZEGEDI, Adiaphora and Intraconfessional Tolerance the Crypto-CalvinistsAbstract: Followers of the mediating theology of Melanchtonian type, named alsoCrypto-Calvinists, as they were suspected of being supporters in disguise of the SwissReform, played an essential role in the life of Augustan Church from Transylvania, atleast until 1615. The issue of indifferent things or adiaphora and first of all approachof the pre-reformative inheritance got a decisive role in interconfessional debates and inrelations with the central power. Thus their role modified and received a politicaldimension, turning from off issues into signs of identity. For Crypto-Calvinists wasraised the question for how long these still can be bridged with the reformativeidentity, so for how long they will be tolerated. Necessity of delimitation and at thesame time the wish of mediating and avoidance of narrowing the theological horizonproved to be difficult issues, yet which were solved in a surprising manner.

Keywords: Augustan Church, Swiss Reform, adiaphora, Crypto-Calvinists, identity.OVIDIU OLAR, A time to speak. The printing activity of Dositheos Notaras, PatriarchOf Jerusalem ( 1707)Abstract: Renowed personality of eastern orthodoxy from the time ofTurcocratia,patriarch Dositheos Notaras of Jerusalem was a subject dealt with by an impressivenumber of studies. Yet, unfortunately, his attitude towards Union of a part ofTransylvanian Romanians with Rome did not enjoy deserved attention. Trying tosupply this historiographic gap, this article proposes to place in context editorialprojects of the active and influent patriarch. Thus it will be revealed in a more clear

light the meaning of his actions defining the good and real faith and will be


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perceived better the seriousness of some concepts, such as religious tolerance orintolerance.Keywords: Dositheos Notaras, belief system, confession of faith, Greek printing activity,Orthodox polemics.

WALDEMAR DELUGA, Armenian Art in Warsaw (18th and 19th Centuries)Abstract: The article presents the Armenian art in Warsaw from 18 th to 19th Century, inthe capital city established in 1596 by Sigismund III Waza, where was inhabited mainlyby merchants who conducted various sorts of economic activity between Gdansk toLviv. The earliest traces of Armenian presence in Warsaw and neighbouring towns canbe found in catholic churches. The first Armenian monuments we cans see in thecatholic churches from 17th and 18th Century. In the second part of article authorpresents many elements of the polish national dress. Many such noble persons came to

Warsaw for the proceedings of the Sejm. When they purchased new clothes, theyrequired elements that would indicate their noble origins as well as their wealth. Theseelements included silk sashes made usually by Armenian craftsmen. By the end of the18th century, the demand for oriental cloth sank. This was caused not only by newtrends in fashion, but also by the downfall of the Polish state. Armenians closed theirworkshops near Warsaw. However, regardless of the changing fashion, some Polishnoble houses remained faithful to the most substantial elements of the nobles attire: theheadpiece, orders and the sash. In the 19th century Armenians in Warsaw got involvedin the Poles patriotic undertakings aimed at liberating the country from Russian rule.Painters of Armenian descent were active in Warsaw, including Jan Klemens

Minasowicz and Rafa Hadziewicz.Keywords:Polish Armenians, Polish-Lithuanian Commonwealth, art, 18th Century, 19thCentury.

ANA DUMITRAN, Icon as intermediary of miracle and expression of confessional identity.Case study: Miraculosa Beatissimae Virginis Maria ClaudiopolitanaAbstract: Although icon as cult object is a specific reality for eastern Christianity,the miraculous image dominates the whole Christian world, and its systematicallypromotion is a characteristic of Occidental Christianity, of Catholicism in fact, which,by the Trento Council, although delimitated very clearly and restrictively reference to

artistic representations, it still made full use of them in the recuperation of the loststatus in front of Protestantism. This way of (re)conversion was followed mainly inhistorical Hungary, as the Habsburg armies recuperated territories occupied by theTurks, and the miraculous icon of the Theotokos from Cluj harmonizes admirably withthe re-Catholicization phenomenon, next to images from Mariapcs, Tyrnavia and Gyr to remember only those more often circulated by the propaganda, especially the Jesuitone.

Icon from Cluj worth paying special attention not only due to thisinstrumentalisation, but especially because of its Romanian and orthodox antecedentsand duplication it suffered after acknowledging authenticity of miracle of shedding

tears occurred in Nicula at the end of the 17th

century. Due to this duplication, theworshipping of the icon developed in parallel to Romanians (Greek-Catholics and the


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Orthodox as well) and Catholics (Hungarians especially, but also Germans). It is veryinteresting initial perception of the environment in which the miracle happened andthe manner by which it will developed, noticeable in relation with other similarphenomena occurred throughout the 18th century. If in 1699 was considered or hopedat least for union of Romanians with the Church of Rome, these proved useful also forproviding the object from which was expected and obtained an important number ofconversions to Catholicism amongst the Hungarians. Subsequently, the Divinity wasrefused the right of making miracles in the churches of schismatics, evidence that notonly rationalism intervened in judging weeping of icons. Also by the installing itself ofthe icon in Cluj, the icon became a symbol of Catholicism, mainly of the Hungarianone, getting to believe that the tears of the Virgin were shed so that the Hungarians toreturn to real faith, being forgotten that the miracle occurred in a church of Romanians,and that it would have been normally to regard them too.

We assist, thus, throughout the whole 18 th century and the first decades of the

following one to development of two trends of the Marianic cult concerning this relic:one very extensively propagated through the media, in which the Virgin, as PatronaHungariae, assumes the similitude with the icon from Cluj, the other one is hardlynoticeable documentary, yet tenacious in its traditional forms of expression, which willassure a much longer survival. I dont believe we can speak of a competition betweenthem, because, in the official speech, they ignored reciprocally. Yet, secondly, the greatnumber of copies spread both in the Catholic churches and those of the Romanians,both of the Orthodox and the Greek-Catholics, preserved alive both image of the iconand recall of the miracle of weeping. For this reality, the Romanians owe a lot to theJesuits and subsequently, to piety of the whole Catholic community from Transylvania,

while the numerous miracles performed by the icon from Cluj were invoked incontinuation of the miracle occurred in a church of the Romanians. The Theotokosfrom Nicula made such miracles for the Hungarians and the Virgin from Cluj, throughengravings ordered by the Jesuits, which became models for the Romanian painters,embellished churches of the Romanians, there resulting a supraethnical andsupraconfessional symbiosis which almost has no other model to compete with in thehistory of Transylvania. Out of the miracles performed by the two icons, this is maybethe most important, as it built bridges and brought communion there where history oflast centuries dug ditches and stirred hatred. Yet it is also the most discrete miracle,most difficult observable, and, as such, not recorded by official histories of the two

relics. Before it, we are today just like those who were asked to acknowledge whetherthe icons had really wept or not. Similarly as them, remains to identify what answerwould advantage us mostly.Keywords: Mother of God, Nicula, Jesuits, copperplate, religious propaganda.MIHAELA VLSCEANU, Between imposed architectural models and their representation.The evolution of baroque Orthodox architecture from Banat (18 th Century)Abstract: Once with transformation of Banat into imperial province, enter also religiousCatholic orders interested in attracting to an as broad as possible number of believersfrom an area that was under the Ottoman rule for 164 years. Jesuits, Bosnian

Franciscans, Piarists and Brothers of Misericordia will establish in the province newlyacquired by the Habsburg Empire, with the status of imperial province, new quarters of


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orders, monasteries and schools, these orders being the ones that introduced in thenewly built architecture, central-European Baroque elements. Amongst these orders,the Jesuits will be the first who will transform old churches (as it is St. George churchfrom Timioara) into Jesuit churches and by religious fervour, eloquent sermons andreligious tolerance will attract a great number of supporters, succeeding in short time toconvert both Protestants and Orthodox Jews. Manner by which their sermonssucceeded to mark even a new way of life, transforming the magnificent celebration offeasts from the Catholic calendar, into inside of some monumental churches whoseindoors were scenographically arranged to impress man of the 18 th century, who wasunder the permanent threat of fatality, armed conflicts, disasters, will constitute thevisual support of the winners ideology.

Churches that the Catholic orders from Banat will built in Banat throughoutthe 18th century will be monumental constructions derived from the prototype made byA. Pilgram, basilical plan with two towers on the facade, extensive choir and grandious

indoors with main altar and lateral altars as necessary elements of Baroque scenography.Tolerance towards the Orthodox population from the province is noticed in taking overthe architectural models from the Catholic environment, only that tolerance wasrestricted to models, merely with several exceptions (the church of the MetropolitanSee from Sremski Karlova and the Serbian church from Timioara) the Orthodoxs wereallowed to build church cathedrals with two towers on the facade, in the majority ofthe cases there being accepted only constructions with a massive tower on the surface.Keywords:Baroque, architecture, evolution, influences, Banat.ATTILA VERK, Tolerated heresy or cultural reception? Prints from Halle in 18th centuryTransylvanian Saxon librariesAbstract: The importance of the East German Halle an der Saale city in the intellectualhistory of the Carpathian Basin and especially that of Transylvania has not been aquestion under debate for a long time in academic circles. The Halle-Hungarianrelations have been examined in various fields (e.g., history of church, religion,literature, education, economy and medicine). Although the fields of studies listed havedifferent research focuses, they meet in one point for sure, since books and archivalrecords are needed for the research in which the examined texts are found. However,this fact is nothing new. It is a remarkable and inexplicable phenomenon though, thatthe results of basic research in book history have not been applied to a greater extent inthe above mentioned historical disciplines lately.

The author has worked for fourteen years in Transylvanian archives andlibraries, where he dealt with the exhibition of 16-18th century prints. This activity wascompleted by another long-term research the work carried out in the FranckFoundations (Franckesche Stiftungen) historical collection in Halle (whichapproximately means 13.000 portraits, 3.000 maps and views, 100.000 old books). Thepublishing of the identified and exhibited Hungarica and Transylvanica documents isstill in process in the form of catalogues.

The author has chosen a reverse order, for he makes an attempt to find thetraces of Halle prints in Transylvanian Saxon libraries, as well as an answer to the

question of why Halle publications dominate in the Transylvanian collections revealedso far. Is the tolerance in Transylvania of pietism, the non-conformist denominational


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and parishioners throughout the riot same as for those who, after a short period ofapostasy, came back to the union, defining identity elements were loyalty towards thechurch they were part of and obedience towards its hierarch.Keywords: rural Romanian communities, orthodoxy, union, confessional identity, socialstatus.

RADU NEDICI, Confessionalism and national ideology: forms of interdenominationaltolerance and intolerance in the Transylvanian Greek Catholic discourse (the secondhalf of the 18th century)Abstract: Confronted with a violent challenge at the middle of the 18th century, theGreek Catholic clerical lite had to overcome not only difficulties in producing thetheological discourse, but also those resulting from the need to indicate the confessionalalterity of individuals that continued to be part of the same ethnic community. As far as

faith functioned in the Romanian area of post-Byzantine culture as means for validatingthe bounds of community, the innovation that intervened at the level of politicalimaginary, which merged in an unique argument the scholarly explanations on Latinorigin and those referring to ecclesiastical past, proved to be decisive in order tolegitimize the option of full communion with the Church of Rome.

Assuming an approach interested mainly in the confessional formation of theUniate identity in Transylvania, this article proposes a reappraisal of the role held bythe national theme, interpreted as an essential element of Greek Catholic propaganda.There are also questioned the implications that this restructuring of membershipcriteria had with regard to the games of exclusion, which affected the members of the

other Romanian confessional family. The inquiries over the avatars of the confessionalnationalism in the period marked by the meditations of the Basilian monk GherontieCotore in 1746 and subsequently by the historical and philological works of theTransylvanian School, delineate an image of gradual interdenominational tolerance,that run parallel with the civil tolerance promoted by the State and whose effectslargely concerned the longue dure.Keywords: confessional nationalism, Romanian Greek Catholic Church, identity,alterity, political community.

DM HEGYI, Sr. Dniel Ercsei (1744-1809) and the religious tolerationAbstract: Sr. Dniel Ercsei was born in rkeser (Cheereu) in 1744, and he studied atthe Calvinist College in Debrecen. He studied between 1774-1777 at the University ofBasel. After he returned to Hungary, he was working as reformed minister in Meztr.Ercsei was a member of the intellectual class of the Hungarian reformed personsbecause he published two prayer books and in the year of 1805 he was elected to be anarchdeacon. In 1793 Ercsei published a book about the passion of Jesus Christ. Theintroduction of the book shows, that this work fights against the religion banter.Because at the end of the 18th century lots of atheistic brochures were published inHungary, it is interesting to analyze Ercseis book. How has he got relation to thereligious toleration? What did he think about the religious union?

Keywords: Sr. Dniel Ercsei, reformed minister, Meztr, passion of Jesus Christ,religious toleration.


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JAN-ANDREA BERNHARD, Intolerance in Chiavenna in the era of tolerance. Religiouscoexistence in Chiavenna after the Edict of Toleration (1781) Abstract: The counties Chiavenna (Cleven), Piuro (Plurs), Bormio (Worms) and theValtellina since 1512 belonged to the territory of the State of the Three Leagues(Grisons). Due to the significant emigration of Italian reformers and non-conformists,became the Valtellina and Chiavenna to a particular centre of the new faith. With theonset of the Catholic reform was the residence of reformed believers in Chiavenna andthe Valtellina to political issue from the church. Despite massive actions against thereformers during the Thirty Years War (1620: murder of Valtellina) and theunfavourable political conditions in various Mailnder Kapitulate (1639, 1726, 1763)could the Reformed confession, especially in the 18th Century, again recast foot. In thecounty of Chiavenna was finally in the second half of the 18 th Century about 15% of thepopulation of the Reformed confession.

The Edict of Toleration (1781) of Emperor Joseph II should mark a turningpoint in the religious coexistence in Chiavenna. Letters and advanced of the Bundestagin the following time give witness to this. Manifold political actions and unrest in thesubjects landing in the same time but led to new conflicts between the totalitarianstructured Gubernium of Milan and the democratic State of the Three Leagues. Somereligious authorities contributed to the poisoning of the situation in its own way, untilfinally, at the end of the 18th Century, a religious coexistence in Chiavenna theReformed and the Catholic faith was impossible. Many hand-written sources givetestimony to what extent religious slander and denunciations were part of the agendaand led finally to emigration of believers of the Reformed confession.

Keywords: reformers emigration, Chiavenna, religious coexistence, Edict of Toleration,intolerance.PETER OLTS,Consequences of tolerance policy of Joseph II. for the interconfessionalcommunication in border region in the northeast part of the Hungarian KingdomAbstract: The enforcement, reception and of course the consequences of the tolerancepolicy of Joseph II. in confessional and ethnically mixed area in the northeast part ofHungary Kingdom were impressed by the existence of historical, demographic andcultural differences. In recent years of reign of Maria Theresa in this peripheral area theinterconfessional relationships are even characterized by accentuated influence of local

norms and power configurations. Despite the intensification of measures to control anddiscipline of religious norms the State has not been able to limit wide space, in whichare the applied standards and norms different from those advocated by the State. Thetolerance patent did not mean such distinctive breakthrough in interconfessionalcommunications as in other areas. In this paper we analyze some of the processes andphenomena, which confirm this claim. Norms governing the religious upbringing ofchildren in mixed marriages are also in the period before the tolerance in many localcommunities characterized by plurality of solutions. This tendency has strengthenedafter issuing of patent. By deciding on about the confessional affiliation of children inmatrimonia mixtae religionis are decisive factors the social status of spouses, distance

from the Catholic and Protestant parishes, pastoral activities and social prestige of theclergy, the engagement of local landlords. The Project of regulation parishes in the
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researched area had to pay more attention to strong position and concurrence ofprotestant confessions, which had a dense and consolidated network of parishes. Theexistence of two Catholic Churches (Latin and Byzantine-Slavic rite) was from theperspective of State seen Ecclesia ruthenicaas alternative missing or too-distant RomanCatholic spiritual administration. The policy of positive discrimination of Joseph II. hasled to complement of legal emancipation of the Greek Catholic Clergy and through thesubsidy of religious fond also to their economical and social status.

The greatest conflict potential for the interconfessional communication showedthe state interventions into the liturgical practice and different forms and expressions offolk religiosity. The Enlightened State tried by the regulations and prohibitions toremove those religious practices that were inconsistent with the requirements of truepiety. In various regions of Habsburg Monarchy dispose the State of with differenteffective means of power instruments and several numerous groups of multipliers of hisecclesiastical policy. Especially in mixed local communities influenced the interfering of

Josephinism into the religious practice the confessional identity of Roman Catholiccommunity. Prohibition of baroque forms of piety caused on the Catholic side theuncertainty and fear. The requirement of practical piety was often seen as favouringof Protestantism. Mentioned interventions led to weakening of confidence in theforbidden form of devotions and various kind of folk religiosity and ultimately theprestige of the Catholic Church within the local communities.Keywords: Tolerance policy, Joseph II, interconfessional communication, northeastHungary, religiosity.

SILVIA MARIN-BARUTCIEFF, The neighbour from afar, the stranger from a near: fromJoseph II as pater familias to Hungarians as nocturnal alterity. Iconographic themes in aTransylvanian church of 18th centuryAbstract: This study focuses on the iconography of the wooden church from Ticu-Colonie, Cluj county. Beginning with distribution of scenes from the nave, painted bythe Greek-Catholic priest Ursu Broin, at the end of the 18th century, we will attempt toreconstruct the patterns used by the artist to emphasize, by visual representations, aRomanian collective identity. There will be examined several iconographic sequencesamongst which are also two compositions depicting Emperor Joseph II. Not beingpresent explicitly at the level of visual discourse, Romanian identity is set indirectlywithin the religious speech from inside of the building, on one hand, by appeal toimperial authority as guarantee of a certain ethnic group, on the other hand, byreference to a negative alterity, constructed with elements of Hungarian clothing.Keywords: confession, identity, sacred, representation, clothing.BOTOND GUDOR, Meaning of tolerance is communicated ... (A Tolerantia sensussacommunicaltatik ...). Right of veto of the Reformed Transylvanians before and afterissue of the Tolerance EdictAbstract: Edict of tolerance, in its Transylvanian variant, represented a real challengefor the Reformed Church from Transylvania. Noticed as imperial involvement in often

conflictual confessional issues, it was hoped in its retroactive efficacy concerning thosereligious problems, which were already known ever since the Theresian period by


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endless gravamina of the Reformed Supreme Consistory. Yet Edict did not wish to solveold wounds of Transylvanian cohabitation difficult to hold back by previousjurisdictional interconfessional compromises. On the contrary the Edict suggestedpersonal Christian responsibility as regards religious tolerance as opposed to corporativeReformed recuperative actions. Challenging for the long process of symbiosis ofconfessional legislation from the period of the autonomous principality and then of theAustrian province, its effects next to the positive ones (construction of cult buildings,concivility) for the Reformed society confounded with diverse antagonist reactions.Idea of religious tolerance provoked resistance towards its effects. Edict withinReformed conscience was one and the same with 6 week teaching and itsconsequences within matrimonial jurisdiction. Remarking sources of imperial illuministpolicy (ius gentium, ius naturae etc.) concerning tolerance, understanding idea oftolerance within the Reformed was different from that of Joseph II. The Reformedasked adaptation of church law on the whole to provisions of the Edict, the Court

demanded observance of Roman-Catholics as religio dominans. During theimplementation period of the Edict 1780-1784, are noticeable differences between whatthe Edict wished to implement and what the Consistory recorded. Thus, most ofcomplaints refer to interconfessional conflicts, followed by official gravamina, issuesconcerning construction of churches and matrimonial issues. Vienna wished to assure acalm confessional climate, yet without unsettling the balance of confessional forcesfrom Transylvania in the second part of the 18th century. This difference in interpretingidea of tolerance led to new gravamina, by which the Reformed Consistoryimperatively askedMeaning of tolerance to be communicated to us ....Diminution ofthe new religious problems represented the meaning and direction of the Transylvanian

Edict itself towards realisation of new confessional references.Keywords: tolerance, reformed, Reformed Consistory, apostasy, gravamina.DANIEL DUMITRAN, Towards a valid tolerance for Easterners? Issue of concivility in thefree towns from TransylvaniaAbstract: Even if it is not totally missing, approach of civil dimension of Josephinepolicy of tolerance did not record spectacular results in historical researches dealingwith the Transylvanian area. A notable, stimulating exception is represented by thework of Angelika Schaser exploring Edict for concivility issued by Emperor Joseph IIand its importance for social life of Sibiu town. From another perspective, interestingsuggestions are offered by investigations of local ecclesiastical history, mostly thoseconcerning construction of Romanian churches in free imperial towns urbanenvironments characterized by the most extensive autonomy. Yet, they necessitate newanalyses, more thorough on valorization of informations from primary sources.

This study begins from the premise referring to existence of a connectionbetween religious tolerance policy and that of concivility of Emperor Joseph II, whichfollowed this way to supply civil side of tolerance, more difficult to impose inTransylvania. Most favored had to be believers of the Eastern Church, who did notenjoy privileges of the members belonging to accepted confessions in the Principality.The purpose of this present action is to notice the extent by which these succeeded to

use the offered opportunities (by construction of churches and establishment of ownconfessional communities). It focuses on the case of free towns, which often reflects


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tension between official tolerance and local realities, which were much less tolerantmore than once.Keywords: tolerance, concivility, Joseph II, Transylvanians believers of the EasternChurch, free towns.

KOVCS SNDOR,MOLNR B.LEHEL,Revival of the Unitarian Church after the Edict oftoleranceAbstract: This work proposes to present Unitarian Church from Transylvania afterJosephs Edict of tolerance. The first two decades following the edict were characterisedby an ample project of renovation and construction of new churches. Authors of thestudy focused mainly on localities that lost their cult buildings after the LeopoldsDiploma. The work enumerates ways of confiscating churches from the followinglocalities: Cluj, Turda, Abrud, Troia, Corneti, Cristuru Secuiesc and Valea Criului, as

well as describes construction of the new cult buildings, extensive renovations, erectionof new towers etc.Keywords: Unitarian Church, Edict of tolerance, churches, construction, renovation.MIHAI FLOROAIA, Religious education in Belgium in the nineteenth and twentiethcenturies. Schools sponsored by the Roman Catholic Church and Protestant churches. Acomparative StudyAbstract: Protestant churches in Belgium did not have a normally well-organizedsecondary education. I refer to those schools which have emerged in organized,structured religious communities and not to private schools set up by various

individuals or less representative groups. There are documents which show that during19th-20th centuries there were only some primary schools. Protestant secondary schoolcycle only, known as Marroniers was founded in 1920 in the Methodist Church inUccle.

On 1 October 1795, the Netherlands and the Principality of Lige was annexedto the French Republic. From now on we can talk about a real influence on the FrenchBelgian future state lands. Organic Law of Public Instruction every October 25, 1795provides for a primary school in every canton. Teachers were selected and appointed bya jury being paid by the state department of money paid by students, all monitored bylocal government. Decree on January 26, 1798, to amend the law, the municipal

government offered the right to inspect private schools.Under German rules, many Protestant churches who wanted to establishreligious schools directly address King William I, the government, or ecclesiasticalprovincial Department of Limburg, which had authority over the provinces of southernProtestant churches. Most such requests have remained without any effect, such as thecommunity of Ostend, which require setting up a school in 1816 claiming that ateacher drew the children to Protestant Roman faith (Catholic).

King William I, reorganize, by decree of 16 April 1816, the reformed churchthe Kingdom of the Down: A total of 20 churches, with an additional 10 who servedgarrison.

The period from 1850 to 1878 is defined by certain privileges granted to theclergy (Catholic in particular) and by the limitation of state intervention in the school


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issue. As a result of liberal government, the law of June 1, 1850 created the statesecondary education: 10 Athenaeum and a maximum of 50 secondary schools for boys.Do not mention anything about secondary schools for girls. Law also granted the rightof every province and municipalities to open their own school. In villages where therewas a special office for schools, they could work in monasteries under the patronage ofthe clergy. Article 8 of law mentioned above which provide that secondary education toinclude religious education under the supervision of the Minister of Religious Affairs.The law does not stipulate monitoring of teaching by the bishops, which created a riftbetween the government and the papacy. This was remedied in part, several years later,Anvers Convention of 5 April 1854, which recognized religion classes as an essentialpart of the curriculum. Catholic religion was the only subject taught by priests andbishops appointed by the king recognized. Non-Catholic students were excluded fromsuch courses. Establishment of new schools for both boys and girls put clergy in adelicate situation. Religious education initiative was for local authorities. To work in

schools, the clergy had to guarantee the effectiveness of their action.Belgian religious education issue during that period must be considered under

several aspects: the relationship of state-religion cults, French domination, religious lawunder German domination, relations between Catholics and Protestants.Keywords: religion, tolerance, school, Catholic, Protestant.DAN ANDREI FILIP, Interconfessional relations in northern Transylvania in the secondhalf of the 19th century and beginning of the 20thAbstract: the interreligious relationship in Transylvania in the second part of the 19thcentury is a complex and specific issue of the history of this region and, at the sametime, it represents a consequence of the historical evolutions.

This article presents the relationships between the most important religionsfrom the orthodox dioceses of Cetatea de Piatr and Solnoc II. These dioceses representan orthodox enclave in the north of Transylvania where the principal religion in the19th century was Greek Catholicism. The article explores the relationships betweenOrthodox and Greek Catholics inhabitant because the communities from the twodioceses mentioned before werent pure Orthodox.

There can be distinguished three important directions in the investigation ofinterreligious relationships: religious conversions, confessional schools, mixedmarriages. Religious conversions represent the largest direction of investigation becausethere are a lot of examples of persons which changed their religion from many reasons.Speaking about confessional education we have a lot of religious mixed communitieswho chose to send their children to a common school. Exploring the third issue wefound that the leaders of Orthodox and Greek Catholic Churches tried to establish somerules for those who wanted to marry with a person form another religion.

It is not the purpose of this paper to establish a balance of religious conversionsor to give a verdict of such conflict or cooperation in the relations between differentreligious communities. The basic aim is to bring new contributions with local examplesin studying this issue, future research outlining a clearer picture of the problem in awider area.Keywords: interreligious relations, orthodoxy, Greek-Catholicism, religiousconversions, mixed marriages.


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VALER MOGA, From dynastic patriotism to the Greater Romania. Romanian Churchesfrom Transylvania in the political turmoil of 1914-1918Abstract: A research focused on following attitude of Romanian clergy fromTransylvania throughout the First World War, leads to identification of two radical,different positions. Orthodox or Greek-Catholic priests had reconfirmed the dynasticpatriotism, in June-July 1914. This assumation did not limit to declarations, marking thewhole civic involvement of priesthood, throughout the whole church hierarchy. Afteronly four years, the same priesthood formed, at central and local level, the mostconsistent professional contingent hired in the political action which focused on unionof Transylvania with Romania. This study deals exactly with defining objective andsubjective factors that have generated this change. The phenomenon cannot beattributed only to disappearance of the object of dynastic patriotism, by resignation ofEmperor Carol I on 11 November 1918. It was contoured under the influence of the

internal political line adopted by the Hungarian government, especially after beginningof Romanians belligerence, in August 1916.Issues of religious identity identified in the study are determined especially by

situation on the same side of the political barricade of two different churches and undercircumstances in which the Greek-Catholic Church militated to change a statality inwhich Catholicism was the official religion with one in which Orthodoxy wasprocclaimed as dominant Church, by Constitution.

Transylvanian Orthodoxes themselves confronted with identity issuesimmediately afterwards union of Transylvania with Romania. Orthodox clergy from theOld Kingdom manifested serious reservations about principles of the Organic Statute

issued by Andrei aguna, that had to substantiate law concerning organisation of theOrthodox Church of Greater Romania.Keywords: Romanian Orthodox Church, Greek-Catholic Church, dynastic patriotism,First World War, confessional identity, Hungary, Romania.

ERNST CHR.SUTTNER,We dont have to bear (=tolerate) one another, but to recognizeourselves and to learn from each other. What it is aboutAbstract: Daily experience and epistemological perspectives prove the fact that nobodyobtains complete knowledge, if one bases exclusively on his/her own power ofknowledge. As to complete conclusions it is necessary interaction with other persons.

According to the New Testament, this thing is valid also, for our spiritual knowledge.Yet, before Constantinople had become the centre of the Church, Church theologyacknowledged explicitly this, and Vatican II Council confirmed it again.

When Constantinople imposed the system of the State Church, the Christianconviction concerning frailty of human nature was lost to a great extent. It was reachedto the inappropriate opinion that, what the state church might have elaborated wouldbe valid and a measure for the rest of the others. Only in the newer period was it begindifficultly to be searched a justification for the so called tolerance for the other one.But through it was only wished to be reached to a common bearing. Conviction of theOld Church, that we would stimulate reciprocally, if we would recognize one another,

almost was lost unfortunately, due to tolerance.


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Keywords: Church theology, Vatican II Council, state church, spiritual knowledge,interaction.

WILLIAM A. BLEIZIFFER, Mixed marriages as a valid form of living own confessionalidentityAbstract: The sacrament of marriage sacrament of union in a relation both civil andreligious is a reality that enjoys special attention within Christianity, and not only.Considered core cell of the civil society, but also as mystical reality, according to thedivine union between Christ and his Church, family, resulting from marriage isgoverned both by civil laws and Church laws.

In a society changing profoundly and rapidly, in which Christian values aremore and more ignored, but in which possibilities given by the increasingly developedcommunication ways or socializing means via internet, practically offer endless

prospects of establishing some relationships that may result in such marriages, attentionthat both social and religious persons in charge must pay to this reality is obvious.Our study wishes to be a canonical approach of the sacrament of marriage,

emphasising that form of its celebration, that in canonical terms is defined with mixedmarriage; exactly by this form of marriage, valid and as such acknowledged inpluriconfessional circle, may be evidenced richness of heritage that the two spouses,baptised but in different confessions, may live it completely in all respects and withunconditioned respect to the others identity, as reality that may enrich and get to amore thorough knowledge and living of Christian values.Keywords: sacrament of marriage, mixed marriage, canonical definition, Baptism,education.DANIEL DUMITRAN, The problem of confessional diversity and religious tolerance inTransylvania during Emperor Joseph II. Highlights from the end of the projectAbstract: This paper presents the directions of investigation of the research projectentitled Etatism and religious diversity in a multicultural area. The policy of religioustolerance in Transylvania, during the reign of Joseph II.Keywords: confessional identity, community, religious tolerance, Transylvania, JosephII.

annales.15.ii abstracts

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