Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică: 1945 - 1972
Saved in:
| Main Author: | |
|---|---|
| Format: | Book |
| Language: | Romanian |
| Published: |
Cluj-Napoca
Ed. Napoca Star
2005
|
| Subjects: | |
| Online Access: | Inhaltsverzeichnis Abstract |
| Item Description: | Zsfassung in engl. Sprache |
| Physical Description: | VIII, 312 S. |
| ISBN: | 9736472957 |
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Record in the Search Index
| _version_ | 1804135431382499328 |
|---|---|
| adam_text | Cuprins
Prefaţă
.........................................................................................................
і
1.
Introducere
.............................................................................................7
2.
Instaurarea comunismului în România şi mutaţiile înregistrate în
relaţia dintre stat şi biserică
....................................................................21
3.
Discursul anticomunist al episcopului
loan
Suciu
..............................53
4.
Ipostaze ale rezistenţei greco-catolice în zona Mureş-Târnave.
1948-1964................... .............................................................................81
4.1.
Rezistenţa greco-catolică după unificarea religioasă şi eforturile
instituţiilor de control pentru „încadrarea acesteia
..........................81
4.2.
Activitatea greco-catolică în cadrul „Vicariatului Clandestin
......109
4.3.
Curierii „Vicariatului Clandestin
..................................................193
4.4.
„Propaganda greco-catolică clandestină
........................................205
4.5.
Procesul „lotului de la Tg. Mureş
.................................................209
4.6.
„Prin temniţele comuniste
.............................................................213
4.7.
Acţiunile
informativ-operative
din penitenciarele comuniste.
Detenţia lui Alexandru Todea în penitenciarul de la Dej
...............222
4.8.
Moişa
-
o comunitate de „răzvrătiţi greco-catolici
.......................241
5.
Continuitate şi schimbare în raporturile dintre puterea politică
şi Biserica Română Unită din zona Mureş-Târnave
în perioada liberalizării
..........................................................................249
6.
Biserica Română Unită, Greco-Catolică
-
„o problemă de stat
în timpul regimului comunist
...............................................................283
Bibliografie
............................................................................................287
Abstract
..................................................................................................295
Indice de nume
......................................................................................301
Abstract
The inauguration of the communist
régime
in the south-east
and centre of Europe determined the assertion of a new direction
concerning the history writing. It was an expected change, since the
representatives of the
régime
considered the history, the history
writing as compartments with important resources for building-up
arguments in favor of the propaganda machine whose mechanisms
used to function on purpose to legitimate their power approach and
perpetuation. Considering this vision, I do not intercept at all the
attempts of falsity related to rewriting the historical past, either by
direct intervention in interpreting it, or by simple omission of the
subjects due to endanger the positions acquired in the hierarchy of
power.
Romania was not an exception to this rule. Moreover, the
religious institution benefited of an absolutely special treatment.
Taking into account the religious situation before the communists
power approach, it was considered an important starting point in
generalized controlling of knowledge. Handling it carefully they
managed to limit efficiently the contrary tendencies in the religious
field. This is also the reason for enclosing the historians access to
this part of investigation, being only reserved to a few churchmen or
priests of the Orthodox Church.
The aspects of the Greek Catholic Church were approached in
an obvious sympathizing position, insisting more on its hybrid
character. Such a position was indeed consonant not only with the
295
interests of some hierarchies of the Romanian Orthodox Church
-
the
discrepancies between the two churches being actual and also reason
of ample disputes ever since the inter-war period but also with the
political factor s interests that understood how efficient that conflict
could be, when inaugurating its supremacy in the religious sphere.
The beginning of this approach of denigrating the Greek
Catholic Church related to the Romanian Orthodox Church could be
encountered since the period of transition towards the society of
equals , soon after finishing the military actions of the second large
world conflagration. The Orthodox Church newspapers restarted
gradually the subjects that related the confessional affiliation and the
ethnical one in defining the national identity. Although quite fearful,
these articles were destined to justify to the society a possible
victorious offence on the Greek Catholicism in Romania, even if that
supposed a collaboration with the political factor, a collaboration that
could have prejudiced the authority of the Romanian Orthodox
Church. We don t know for sure how clearly such a strategy has been
defined by the important representatives of the orthodox hierarchy,
but it is clear enough that the nationalist subject represented the
centre of the actions developed by the orthodoxy. The historian
Oliver
Gillet
even carries out an analysis of
BOR
ideology under
communism, observing the fact that the orthodox declamation
emphasizes two senses for the nationalism. In a first period this is
confounded with the patriotism. The result of such an interpretation
is reflected especially in the tendency of the orthodox representatives
of justifying the necessity of respecting the new form of power
established in Romania.
Then, the modifications occurred in the relationship with the
Eastern leader during the period of the so-called national-
communism, the term is due to be ethnically interpreted within the
orthodox declamation.
Olivier
Gillet
introduces the significance of the term referring
especially to the orthodox hierarchs relationship with the political
factor. But, as concerning the Greek-Catholic Church the patriotic
sense would have had little chances to succeed, because it never
acted against the national interest, on the contrary, became famous by
supporting and maintaining the national interest among the
Romanians as a form of resistance exactly against the tendencies of
296
denationalization developed by third parties. Therefore, we have to
deal with a duality of the orthodox declamation. On the one side,
concerning the relationship with the society and the political factor,
the patriotic argumentation is often pointed out, and on the other side,
concerning the interdenominational relationships and especially the
relationship with the other Romanian church, the ethnical aspect
prevails. In other words, the Church stimulates the parishioners to
respect the political system and in accordance with an older ideal of
religious unity, their arguments related to this approach consisting of
the famous expression obsessively reproduced by the orthodox press:
one ancestry, one religion . In all this game the history represents
the support for the ground of most of the arguments. Since it has to
serve from now on as a motivation for the actions of the moment, we
witness its adjustment to the new realities.
The nationalist bet is also the element of force of the
communist strategy as concerning its assertion in the religious
sphere. Always paying attention to the reaction of society, the
communists chose this approach as this was about to guarantee their
success. Moreover, it could not be attacked by any of the religious
institutions. So, it is not surprising the fact that till the moment of
abrogating the Greek-Catholic Church, the articles of
BOR
publications are precisely reproduced in the communist press and in
the speeches of the party leaders.
After
1948,
when the Orthodox Church becomes victorious
from the confrontation with the Greek-Catholic Church its gesture
will be justified by appealing to the history again. But, it does not
stop here. As an expression of the price that had to be paid for the
support given by the power, it will always work up its speech
according to the latter s necessities. The fact is more illuminating for
the communists manner of working who took advantage on the
opportunism of some orthodox hierarchs in investing the Church with
a feudal estate for their own interests. They satisfied the ardent
desire of the orthodox hierarchs and these ones, in the name of the
institution they leaded, rendered to Caesar the things that were
Caesar s . But Caesar obtained more than the Orthodox Church
representatives wanted to offer. They managed to enlist it in the
action of converting the society into communism.
1П7
The Orthodox historiography constantly tried to justify its
delicate situation invoking an older tradition of the need of adapting
to the time realities, but never gave up considering the act of the so-
called coming-back of Greek-Catholics to the orthodoxy as a
perfectly legitimate action. It is certain that the abundance of articles
regarding this subject has gradually decreased, but this is only due to
the fact that the subject is off the map since the Greek-Catholic
Church has been considered illegal. It will be renewed with the same
arguments meant to prove its justice on every anniversary occasion.
In fact, the religious unification has been connected on purpose with
another great event of the national history
-
the creation of the
national unitary Romanian state. By this trick it never got out of use.
The completion of the unification, or the absolute unification,
as the moment of
1948
has been qualified by its achievers, has been
as they wanted to be, regularly celebrated, benefiting of the
celebration aura impregnated with an event that really belonged to
the Romanians and corresponded to their clearly stated wish.
Therefore, I do not intercept at all the Alba Iulia manifestations from
1968.
The semi-centennial anniversary of the unification was
accompanied by festivities occasioned by the
20
year anniversary
since the integration of the Romanian Unified Church from
Transilvania.
The Orthodox Church renewed with an almost
ceremonial exactness the historical arguments justificatory for the
scenario in which it took part in
1948.
The articles published in the
orthodox press by the Bishop of
Vad, Feleac
and
Cluj,
P.S.
Teofil,
the priest Traian
Belaşcu,
the professor priest D.
Stăniloae
etc. are
actually precise responses of the articles published near the
unification without any abatement from the old interpretative scheme.
After
1989,
the speech about the problem of the Greek-
Catholic Church meets gradations determined by the new historical
conditions. Legally reintegrating the Greek-Catholic Church was
considered a tendency of renewing the catholic expansionism with
evil consequences for the Romanian national unity. The disputes
arisen afterwards in the Romanian religious scenery, especially as
regarding the patrimonial aspect, resuscitated the opinions according
to which the Greek-Catholicism continues to represent a danger for
the national reconciliation. In this context, the ancient disputes
related to the validity of the act of unification with the Roman
298
Church, or the conditions of signing the Papal Concordat are
reintroduced in the circuit of polemics.
Valériu Anania
and also Grigore Nedei have become famous,
and in the latter s opinion the unification of
1948
did not cause any
disturbance in the religious life of the Romanians, as they kept going
on at the same Romanian churches and preying to God according to
the same ancient religious customs. In his trial to explain the mixture
of the political power in the process of religious unification from
1948,
he actually supports the Romanian government, before issuing
the decree of abrogating the Romanian Greek-Catholic Church, he
made sure (like the emperor of Austria would have also done in
1701)
of an act of will, written and signed by the majority of Greek-
Catholic priests, representing the wholeness of the Romanian Greek-
Catholic priesthood. Therefore, with a few exceptions, almost all the
priests left the Greek-Catholic Church before being abrogated.
The arguments invoked by the author contrast with the
plurality of the
informatory
notes from the political police archives,
which claim the opposition expressed by the clergy and the Greek-
Catholic believers related to the unification.
As a response to the orthodox publications which tried to
perpetuate the well-known
clichés
regarding the recovery , on the
on the other side,
Silvestru Augustín
Prunduş, Eugen Cucerzan
and
Clemente
Pläianu
say that the year
1948
represented the discharge
of the unified Romanians, again, in the Bulgarian church in the
centuries IX-X. Passing to the unification with the Roman Church,
the Romanians were saved from turning into Hungarians by
Calvinism, as they say, and regarding the orthodoxy they
recommenced some enunciations belonging to D. Onciul or E.
Lovinescu, according to whom the Orthodox Church represented a
strong brake in national emancipation encouraging our detachment
from the
Latinism.
Relating to the problems of Romanian religious
life and especially to the continuation of the conflict between the two
Romanian churches, the three authors wanted to determine the
assertion of two currents in the orthodoxy regarding the relationship
with the Greek-Catholic Church. On the one side the anti-Latin, anti-
Catholic tendencies and finally anti-Romanian during the whole
anti-totalitarian period perpetuated, and on the other side the
299
tendency of fraternal reconcilement , present especially with the
intellectuals leaded by the metropolitan Nicolae Corneanu of
Banat.
In Sergiu
Grossu s
work about the evolution of religious life
during the communist age it is said that the defalcation of the church
from its mission started by social and ideological
reorientation
of the
Orthodox Church, achieved by the
instauration
and leadership of a
docile hierarchy, susceptible of accepting any compromise or
betrayal.
The obedient orthodox hierarchy could be later used for
harming Rome s adherents .
Regarding the Greek-Catholic Church of Latin ritual it has
been tried to put into practice a diabolic plan of creating a Greek-
Catholic factious church.
In The History of Universal and Romanian, the author loan
Bota
claims that the Soviet antireligious policy represented a model
for all the communist states, the existence of the church-goers being
considered by the communists as a phenomenon of surviving of the
past, whose elimination was prepared by the socialism progress and
Marxist indoctrination.
In establishing real coordinates concerning the process of
religious unification an important role has been taken by the works
regarding the biography of the unit hierarchs. Even if they conserve
some adherent appreciations they offer besides the information
related to the tragic destiny, new information about the unification
process, manifestations of the opposition derived not only from the
hierarchy but also from the church-goers, the relationship between
the unit and the orthodox hierarchs and the political leaders of that
time, the procedures followed by the political police in documenting
the Greek-catholic activity of combating the communism and its
religious policy.
On the whole of the preoccupations concerning the problems
of Greek-Catholic Church, the magazine
Vatra
published towards the
end of the years
90
the opinions of
154
historians, writers, political
writers and politicians. The volume represents the result of an inquiry
initiated by the editorial office of
Târgu-Mureş
magazine on a subject
concerning the contribution of this church to the spiritual, cultural
and political affirmation of the Romanians. The inquiry was
performed between
1996-1998,
the wholeness of answers and the
300
opinion diversity confirming one more time the
contemporaneousness of the subject.
Lately, the investigation of the Greek-Catholic Church
evolution during the communist period has benefited by the opening
of some documentary funds encountered in different archives of the
country. Although there still are some reservations, the historical
archive information about the communist reality begins to be better
and better represented in the historical writing. The works and
articles which are based on these documents give evidence of
inedited aspects of subterranean church s survival, the ampleness
of the
informatory
effort of the political police for annihilating the
Greek-Catholic resistance. When relating to the local history, the
Greek-Catholic priests volumes of memory reports prove to be
special.
The policy of the communist regime on a religious level, the
role taken by the Orthodox Church in the development of
consolidating the religious unification and also the ways of Greek-
Catholic resistance against the Orthodox offensive represent other
subjects of the investigation. We consider the effort of selecting the
information form distinct sources achieved by some authors who did
not appealed to the resources placed at disposal by the testimonies of
those who took part at the events.
After the clash of the communist regime the effort of
reconstructing the Greek-Catholic Church evolution in catacombs bet
especially on reproducing the aspects related to its dissolution in the
Romanian Orthodox Church, by the so-called religious unification in
1948.
They also insisted on the tragic destiny the Greek-Catholic
hierarchs had with their church. This tendency arouse from the need
of clarifying the real motivation of this unification and also of
dismantling the myths about a so-called Romanian general will for
constituting a common orthodox front, tendencies which the official
propaganda of that time tried to present to the public opinion. After
finishing this chapter, they tried to reveal the particular aspects of the
Greek-Catholic cult. The approach is in progress and proves to be
extremely efficient, revealing a wholeness of facets of the Greek-
Catholic religious phenomenon during the years of illegality and the
present work subscribes to this effort.
301
The Greek-Catholic Church represented a problem for the
communists since the moment of attaining to governing the state. Its
refusal in accepting the ideological
reorientation
transformed it in
factor of risk for the new system s stability. The situation whose
protagonist was Greek-Catholic Church was one of Soviet
inspiration, although its development inside the Romanian area
suffered a sort of gradations. Applying it was not a difficult task for
the power, but its purpose was not a definite one. Inside the
catacombs, the Greek-Catholics had an intense religious life, fact
which eventually saved the Romanian Church attached to Rome.
The huge
informatory
step that co-opted not only the political
police, but also the Orthodox Church denotes the ampleness of the
Greek-Catholic religious phenomenon aroused after
1948.
It
experienced multiple forms of manifestation, according to the diverse
local conditions, all of them having the same final purpose: the
preservation of the religious faith. The protagonists of these activities
are the Greek-Catholic clergy and their adherents, who understood
that no regime or ideology could monopolize the conscience.
Confiscating the religious dwelling did not mean the
disappearance of the Unified Church. Immediately after the
unification there were recorded initiatives related to the
reconstruction of its structure in clandestine forms. These attempts
of reinforcing the religious cult experienced the fury of the
authorities who organized the famous show
-
trials for pulling off
the masks of the Greek-Catholic reactionary churchmen .
The persistence of the Greek-Catholic problem even after
their incarceration, on basis of accentuating the discrepancies inside
the communist mass, made the communist authorities try to continue
negotiating with the leaders of the opposition in order to subsume
to the Orthodox Church, which were saluted with their decisive
demand to legalize the Greek-Catholic Church.
Translated by SILVIANA
TULBURE
302
|
| adam_txt |
Cuprins
Prefaţă
.
і
1.
Introducere
.7
2.
Instaurarea comunismului în România şi mutaţiile înregistrate în
relaţia dintre stat şi biserică
.21
3.
Discursul anticomunist al episcopului
loan
Suciu
.53
4.
Ipostaze ale rezistenţei greco-catolice în zona Mureş-Târnave.
1948-1964.'.81
4.1.
Rezistenţa greco-catolică după unificarea religioasă şi eforturile
instituţiilor de control pentru „încadrarea" acesteia
.81
4.2.
Activitatea greco-catolică în cadrul „Vicariatului Clandestin"
.109
4.3.
Curierii „Vicariatului Clandestin"
.193
4.4.
„Propaganda" greco-catolică clandestină
.205
4.5.
Procesul „lotului de la Tg. Mureş"
.209
4.6.
„Prin temniţele comuniste"
.213
4.7.
Acţiunile
informativ-operative
din penitenciarele comuniste.
Detenţia lui Alexandru Todea în penitenciarul de la Dej
.222
4.8.
Moişa
-
o comunitate de „răzvrătiţi" greco-catolici
.241
5.
Continuitate şi schimbare în raporturile dintre puterea politică
şi Biserica Română Unită din zona Mureş-Târnave
în perioada liberalizării
.249
6.
Biserica Română Unită, Greco-Catolică
-
„o problemă de stat"
în timpul regimului comunist
.283
Bibliografie
.287
Abstract
.295
Indice de nume
.301
Abstract
The inauguration of the communist
régime
in the south-east
and centre of Europe determined the assertion of a new direction
concerning the history writing. It was an expected change, since the
representatives of the
régime
considered the history, the history
writing as compartments with important resources for building-up
arguments in favor of the propaganda machine whose mechanisms
used to function on purpose to legitimate their power approach and
perpetuation. Considering this vision, I do not intercept at all the
attempts of falsity related to rewriting the historical past, either by
direct intervention in interpreting it, or by simple omission of the
subjects due to endanger the positions acquired in the hierarchy of
power.
Romania was not an exception to this rule. Moreover, the
religious institution benefited of an absolutely special treatment.
Taking into account the religious situation before the communists'
power approach, it was considered an important starting point in
generalized controlling of knowledge. Handling it carefully they
managed to limit efficiently the contrary tendencies in the religious
field. This is also the reason for enclosing the historians' access to
this part of investigation, being only reserved to a few churchmen or
priests of the Orthodox Church.
The aspects of the Greek Catholic Church were approached in
an obvious sympathizing position, insisting more on its hybrid
character. Such a position was indeed consonant not only with the
295
interests of some hierarchies of the Romanian Orthodox Church
-
the
discrepancies between the two churches being actual and also reason
of ample disputes ever since the inter-war period but also with the
political factor's interests that understood how efficient that conflict
could be, when inaugurating its supremacy in the religious sphere.
The beginning of this approach of denigrating the Greek
Catholic Church related to the Romanian Orthodox Church could be
encountered since the period of transition towards the "society of
equals", soon after finishing the military actions of the second large
world conflagration. The Orthodox Church newspapers restarted
gradually the subjects that related the confessional affiliation and the
ethnical one in defining the national identity. Although quite fearful,
these articles were destined to justify to the society a possible
victorious offence on the Greek Catholicism in Romania, even if that
supposed a collaboration with the political factor, a collaboration that
could have prejudiced the authority of the Romanian Orthodox
Church. We don't know for sure how clearly such a strategy has been
defined by the important representatives of the orthodox hierarchy,
but it is clear enough that the nationalist subject represented the
centre of the actions developed by the orthodoxy. The historian
Oliver
Gillet
even carries out an analysis of
BOR
ideology under
communism, observing the fact that the orthodox declamation
emphasizes two senses for the nationalism. In a first period this is
confounded with the patriotism. The result of such an interpretation
is reflected especially in the tendency of the orthodox representatives
of justifying the necessity of respecting the new form of power
established in Romania.
Then, the modifications occurred in the relationship with the
Eastern leader during the period of the so-called national-
communism, the term is due to be ethnically interpreted within the
orthodox declamation.
Olivier
Gillet
introduces the significance of the term referring
especially to the orthodox hierarchs' relationship with the political
factor. But, as concerning the Greek-Catholic Church the patriotic
sense would have had little chances to succeed, because it never
acted against the national interest, on the contrary, became famous by
supporting and maintaining the national interest among the
Romanians as a form of resistance exactly against the tendencies of
296
denationalization developed by third parties. Therefore, we have to
deal with a duality of the orthodox declamation. On the one side,
concerning the relationship with the society and the political factor,
the patriotic argumentation is often pointed out, and on the other side,
concerning the interdenominational relationships and especially the
relationship with the other Romanian church, the ethnical aspect
prevails. In other words, the Church stimulates the parishioners to
respect the political system and in accordance with an older ideal of
religious unity, their arguments related to this approach consisting of
the famous expression obsessively reproduced by the orthodox press:
"one ancestry, one religion". In all this game the history represents
the support for the ground of most of the arguments. Since it has to
serve from now on as a motivation for the actions of the moment, we
witness its adjustment to the new realities.
The nationalist bet is also the element of force of the
communist strategy as concerning its assertion in the religious
sphere. Always paying attention to the reaction of society, the
communists chose this approach as this was about to guarantee their
success. Moreover, it could not be attacked by any of the religious
institutions. So, it is not surprising the fact that till the moment of
abrogating the Greek-Catholic Church, the articles of
BOR
publications are precisely reproduced in the communist press and in
the speeches of the party leaders.
After
1948,
when the Orthodox Church becomes victorious
from the confrontation with the Greek-Catholic Church its gesture
will be justified by appealing to the history again. But, it does not
stop here. As an expression of the price that had to be paid for the
support given by the power, it will always work up its speech
according to the latter's necessities. The fact is more illuminating for
the communists' manner of working who took advantage on the
opportunism of some orthodox hierarchs in investing the Church with
a feudal estate for their own interests. They satisfied "the ardent
desire" of the orthodox hierarchs and these ones, in the name of the
institution they leaded, "rendered to Caesar the things that were
Caesar's". But Caesar obtained more than the Orthodox Church
representatives wanted to offer. They managed to enlist it in the
action of converting the society into communism.
1П7
The Orthodox historiography constantly tried to justify its
delicate situation invoking an older tradition of the need of adapting
to the time realities, but never gave up considering the act of the so-
called coming-back of Greek-Catholics to the orthodoxy as a
perfectly legitimate action. It is certain that the abundance of articles
regarding this subject has gradually decreased, but this is only due to
the fact that the subject is off the map since the Greek-Catholic
Church has been considered illegal. It will be renewed with the same
arguments meant to prove its justice on every anniversary occasion.
In fact, the religious unification has been connected on purpose with
another great event of the national history
-
the creation of the
national unitary Romanian state. By this trick it never got out of use.
The completion of the unification, or the absolute unification,
as the moment of
1948
has been qualified by its achievers, has been
as they wanted to be, regularly celebrated, benefiting of the
celebration aura impregnated with an event that really belonged to
the Romanians and corresponded to their clearly stated wish.
Therefore, I do not intercept at all the Alba Iulia manifestations from
1968.
The semi-centennial anniversary of the unification was
accompanied by festivities occasioned by the
20
year anniversary
since the integration of the Romanian Unified Church from
Transilvania.
The Orthodox Church renewed with an almost
ceremonial exactness the historical arguments justificatory for the
scenario in which it took part in
1948.
The articles published in the
orthodox press by the Bishop of
Vad, Feleac
and
Cluj,
P.S.
Teofil,
the priest Traian
Belaşcu,
the professor priest D.
Stăniloae
etc. are
actually precise responses of the articles published near the
unification without any abatement from the old interpretative scheme.
After
1989,
the speech about the problem of the Greek-
Catholic Church meets gradations determined by the new historical
conditions. Legally reintegrating the Greek-Catholic Church was
considered a tendency of renewing the catholic expansionism with
evil consequences for the Romanian national unity. The disputes
arisen afterwards in the Romanian religious scenery, especially as
regarding the patrimonial aspect, resuscitated the opinions according
to which the Greek-Catholicism continues to represent a danger for
the national reconciliation. In this context, the ancient disputes
related to the validity of the act of unification with the Roman
298
Church, or the conditions of signing the Papal Concordat are
reintroduced in the circuit of polemics.
Valériu Anania
and also Grigore Nedei have become famous,
and in the latter's opinion the unification of
1948
did not cause any
disturbance in the religious life of the Romanians, as they kept going
on at the same Romanian churches and preying to God according to
the same ancient religious customs. In his trial to explain the mixture
of the political power in the process of religious unification from
1948,
he actually supports the Romanian government, before issuing
the decree of abrogating the Romanian Greek-Catholic Church, he
made sure (like the emperor of Austria would have also done in
1701)
of an act of will, written and signed by the majority of Greek-
Catholic priests, representing the wholeness of the Romanian Greek-
Catholic priesthood. Therefore, with a few exceptions, almost all the
priests left the Greek-Catholic Church before being abrogated.
The arguments invoked by the author contrast with the
plurality of the
informatory
notes from the political police archives,
which claim the opposition expressed by the clergy and the Greek-
Catholic believers related to the unification.
As a response to the orthodox publications which tried to
perpetuate the well-known
clichés
regarding the "recovery", on the
on the other side,
Silvestru Augustín
Prunduş, Eugen Cucerzan
and
Clemente
Pläianu
say that the year
1948
represented the "discharge
of the unified Romanians, again, in the Bulgarian church in the
centuries IX-X." Passing to the unification with the Roman Church,
the Romanians were saved from turning into Hungarians by
Calvinism, as they say, and regarding the orthodoxy they
recommenced some enunciations belonging to D. Onciul or E.
Lovinescu, according to whom the Orthodox Church represented a
strong brake in national emancipation encouraging our detachment
from the
Latinism.
Relating to the problems of Romanian religious
life and especially to the continuation of the conflict between the two
Romanian churches, the three authors wanted to determine the
assertion of two currents in the orthodoxy regarding the relationship
with the Greek-Catholic Church. On the one side the anti-Latin, anti-
Catholic tendencies and finally "anti-Romanian during the whole
anti-totalitarian period" perpetuated, and on the other side the
299
tendency of "fraternal reconcilement", present especially with the
intellectuals leaded by the metropolitan Nicolae Corneanu of
Banat.
In Sergiu
Grossu's
work about the evolution of religious life
during the communist age it is said that the defalcation of the church
from its mission started by social and ideological
reorientation
of the
Orthodox Church, achieved by the
instauration
and leadership of a
docile hierarchy, susceptible of accepting any compromise or
betrayal.
The obedient orthodox hierarchy could be later used for
harming "Rome's adherents".
Regarding the Greek-Catholic Church of Latin ritual it has
been tried to put into practice a diabolic plan of creating a Greek-
Catholic factious church.
In The History of Universal and Romanian, the author loan
Bota
claims that the Soviet antireligious policy represented a model
for all the communist states, the existence of the church-goers being
considered by the communists as a phenomenon of surviving of the
past, whose elimination was prepared by the socialism progress and
Marxist indoctrination.
In establishing real coordinates concerning the process of
religious unification an important role has been taken by the works
regarding the biography of the unit hierarchs. Even if they conserve
some adherent appreciations they offer besides the information
related to the tragic destiny, new information about the unification
process, manifestations of the opposition derived not only from the
hierarchy but also from the church-goers, the relationship between
the unit and the orthodox hierarchs and the political leaders of that
time, the procedures followed by the political police in documenting
the Greek-catholic activity of combating the communism and its
religious policy.
On the whole of the preoccupations concerning the problems
of Greek-Catholic Church, the magazine
Vatra
published towards the
end of the years
'90
the opinions of
154
historians, writers, political
writers and politicians. The volume represents the result of an inquiry
initiated by the editorial office of
Târgu-Mureş
magazine on a subject
concerning the contribution of this church to the spiritual, cultural
and political affirmation of the Romanians. The inquiry was
performed between
1996-1998,
the wholeness of answers and the
300
opinion diversity confirming one more time the
contemporaneousness of the subject.
Lately, the investigation of the Greek-Catholic Church
evolution during the communist period has benefited by the opening
of some documentary funds encountered in different archives of the
country. Although there still are some reservations, the historical
archive information about the communist reality begins to be better
and better represented in the historical writing. The works and
articles which are based on these documents give evidence of
inedited aspects of "subterranean church's" survival, the ampleness
of the
informatory
effort of the political police for annihilating the
Greek-Catholic resistance. When relating to the local history, the
Greek-Catholic priests' volumes of memory reports prove to be
special.
The policy of the communist regime on a religious level, the
role taken by the Orthodox Church in the development of
consolidating the religious unification and also the ways of Greek-
Catholic resistance against the Orthodox offensive represent other
subjects of the investigation. We consider the effort of selecting the
information form distinct sources achieved by some authors who did
not appealed to the resources placed at disposal by the testimonies of
those who took part at the events.
After the clash of the communist regime the effort of
reconstructing the Greek-Catholic Church evolution in catacombs bet
especially on reproducing the aspects related to its dissolution in the
Romanian Orthodox Church, by the so-called religious unification in
1948.
They also insisted on the tragic destiny the Greek-Catholic
hierarchs had with their church. This tendency arouse from the need
of clarifying the real motivation of this unification and also of
dismantling the myths about a so-called Romanian general will for
constituting a common orthodox front, tendencies which the official
propaganda of that time tried to present to the public opinion. After
finishing this chapter, they tried to reveal the particular aspects of the
Greek-Catholic cult. The approach is in progress and proves to be
extremely efficient, revealing a wholeness of facets of the Greek-
Catholic religious phenomenon during the years of illegality and the
present work subscribes to this effort.
301
The Greek-Catholic Church represented a problem for the
communists since the moment of attaining to governing the state. Its
refusal in accepting the ideological
reorientation
transformed it in
factor of risk for the new system's stability. The situation whose
protagonist was Greek-Catholic Church was one of Soviet
inspiration, although its development inside the Romanian area
suffered a sort of gradations. Applying it was not a difficult task for
the power, but its purpose was not a definite one. Inside the
catacombs, the Greek-Catholics had an intense religious life, fact
which eventually saved the Romanian Church attached to Rome.
The huge
informatory
step that co-opted not only the political
police, but also the Orthodox Church denotes the ampleness of the
Greek-Catholic religious phenomenon aroused after
1948.
It
experienced multiple forms of manifestation, according to the diverse
local conditions, all of them having the same final purpose: the
preservation of the religious faith. The protagonists of these activities
are the Greek-Catholic clergy and their adherents, who understood
that no regime or ideology could monopolize the conscience.
Confiscating the religious dwelling did not mean the
disappearance of the Unified Church. Immediately after the
unification there were recorded initiatives related to the
reconstruction of its structure in clandestine forms. These "attempts
of reinforcing the religious cult" experienced the fury of the
authorities who organized the famous "show
-
trials" for pulling off
the masks of the "Greek-Catholic reactionary churchmen".
The persistence of the "Greek-Catholic problem" even after
their incarceration, on basis of accentuating the discrepancies inside
the communist mass, made the communist authorities try to continue
"negotiating" with the leaders of the opposition in order to subsume
to the Orthodox Church, which were saluted with their decisive
demand to legalize the Greek-Catholic Church.
Translated by SILVIANA
TULBURE
302 |
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| illustrated | Not Illustrated |
| index_date | 2024-07-02T14:57:47Z |
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| spelling | Florea, Călin-Valentin 1971- Verfasser (DE-588)1070414077 aut Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 Călin Florea Cluj-Napoca Ed. Napoca Star 2005 VIII, 312 S. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 gnd rswk-swf Geschichte 1945-1972 gnd rswk-swf Târnava Region (DE-588)7608741-4 gnd rswk-swf Komitat Maros (DE-588)7689502-6 gnd rswk-swf Komitat Maros (DE-588)7689502-6 g Târnava Region (DE-588)7608741-4 g Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 b Geschichte 1945-1972 z DE-604 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=014847832&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=014847832&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Florea, Călin-Valentin 1971- Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 gnd |
| subject_GND | (DE-588)4237007-3 (DE-588)7608741-4 (DE-588)7689502-6 |
| title | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 |
| title_auth | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 |
| title_exact_search | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 |
| title_exact_search_txtP | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 |
| title_full | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 Călin Florea |
| title_fullStr | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 Călin Florea |
| title_full_unstemmed | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică 1945 - 1972 Călin Florea |
| title_short | Biserica Română Unită Greco-Catolică din fostele judeţe Mureş-Turda, Târnava Mare şi Târnava Mică |
| title_sort | biserica romana unita greco catolica din fostele judete mures turda tarnava mare si tarnava mica 1945 1972 |
| title_sub | 1945 - 1972 |
| topic | Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 gnd |
| topic_facet | Griechisch-Katholische Kirche Rumäniens Târnava Region Komitat Maros |
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