Istoria Bisericii Ortodoxe Române: pentru seminariile teologice liceale
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| Format: | Book |
| Language: | Romanian |
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Bucureşti
2006
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| Subjects: | |
| Online Access: | Inhaltsverzeichnis Abstract |
| Item Description: | Zsfassung in engl. Sprache |
| Physical Description: | 528 S. Ill., Kt. |
| ISBN: | 973616067x |
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Record in the Search Index
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CUPRINS
Abrevieri
.5
I.
Obiectul, însemnătatea, scopul şi izvoarele
istoriei Bisericii Ortodoxe Române
. 7
II.
începuturile vieţii creştine pe teritoriul ţării
noastre
. 17
III. Martiri creştini în provinciile române dunărene
în secolul al IV-lea
. 25
IV.
Mărturii arheologice despre răspândirea
creştinismului în Dacia
. 32
V.
Organizarea bisericească în provinciile române
dunărene până la sfârşitul secolului al Vl-lea.
39
VI.
Viaţa creştină pe teritoriul ţării noastre
în secolele VII-XI
. 48
VII. Biserica Ortodoxă Română din Transilvania
în secolele X-XIII
. 55
VIII. Viaţa bisericească a românilor din teritoriile
extracarpatice în secolele XI-XIII
. 62
IX.
începuturile Mitropoliei Ţării Româneşti
(Ungrovlahiei)
. 69
X.
începuturile Mitropoliei Moldovei
. 75
XI.
Biserica Ortodoxă din Transilvania
în secolele XIV-XV
. 82
XII. Mănăstirile din Ţara Românească
şi Moldova în secolul al XlV-lea
. 89
XIII. Biserica din Moldova şi Ţara Românească
în secolul al XV-lea
. 98
XIV. Mănăstirile din Ţara Românească şi Moldova în
sec. al XV-lea. Arta şi cultura bisericească
.106
526
ISTORIA BISERICII ORTODOXE ROMÂNE
XV.
Biserica din Ţara Românească în secolul al XVI-lea.
115
XVI. Biserica din Moldova în secolul al XVI-lea
şi începutul secolului al XVII-lea
.123
XVII. Biserica Ortodoxă din Transilvania
în secolul al XVI-lea
.130
XVIII. Mănăstirile din Ţara Românească şi Moldova
în secolul al XVI-lea.
Arta şi cultura bisericească
.137
XK. Tiparul în Ţara Românească şi Transilvania
în secolul al XVI-lea
.146
XX.
Diaconul Coresi şi activitatea sa tipografică
.153
XXI. Biserica din Ţara Românească în timpul lui
Matei Basarab.
Mitropolitu
Teofil
şi Ştefan
.161
XXII. Biserica din Moldova în timpul
lui Vasile
Lupu.
Mitropolitul Varlaam.
.171
XXIII. Mitropolitul Petru Movilă. Sinodul de la Iaşi
.179
XXIV. Biserica Ortodoxă din Transilvania în prima
jumătate a secolului al XVII-lea.
Mitropolitu
Hie
Ioreşt şi Simion Ştefan
.187
XXV. Biserica Ortodoxă din Transilvania în a doua
jumătate a secolului al XVII-lea.
Mitropolitul
Sava
Brancovici şi urmaşii săi
. 194
XXVI. Mitropolitul Dosoftei al Moldovei
.202
XXVII. Biserica din Ţara Românească
în a doua jumătate a secolului al XVII-lea.
Mitropolitu
Varlaam şi Teodosie
.210
XXVIII. Mitropolitul
Antim
Ivireanul al Ţării Româneşti
. 220
XXIX. Mănăstirile din Ţara Românească şi Moldova
în secolul al XVII-lea.
Arta şi cultura bisericească
.229
XXX. Legăturile Bisericii Ortodoxe Române cu alte
Biserici până la sfârşitul sec. al XVII-lea
.238
XXXI. Dezbinarea Bisericii Ortodoxe din Transilvania
în
1698-1701.247
XXXII. Biserica unită din Transilvania în secolul
al XVIII-lea. Episcopul Inochentie Micu
.257
XXXIII. Lupta clerului şi a credincioşilor din Tran¬
silvania pentru apărarea Ortodoxiei
.265
CUPRINS
527
XXXIV. Mitropolia Ţării Româneşti
în secolul al XVTII-lea
.275
XXXV. Episcopia Râmnicului în secolul al XVIII-lea
.284
XXXVI. Mitropolia Moldovei în secolul al
ХУШ-іеа
.292
XXXVIL Mănăstirile româneşti din secolul al XVJII-lea.
Arta şi cultura bisericească
.301
XXXVIII. Viaţa monahală în Moldova şi Ţara Românească
în secolul al XVIII-lea. Stareţul Paisie
.309
XXXIX. Preoţimea românească până la sfârşitul
secolului al XVIII-lea
.317
XL. Biserica Ortodoxă din Transilvania
între anii
1761-1845.324
XLI. Viaţa bisericească în Maramureş şi Bihor
până la sfârşitul secolului al
XVIII-lea
.332
XLII. Viaţa bisericească în Banat şi Arad
până la mijlocul secolului al XK-lea
.340
XLIII. Mitropolitul
Veniamin
Costachi al Moldovei
.347
XLIV. Mitropolia Ungrovlahiei în prima jumătate
a secolului al XDC-lea.Mitropolitul Grigorie
Dascălul
.356
XLV. Mitropolitul Andrei Şaguna
.364
XLVI. Biserica din România în timpul lui Alexandra
loan Cuza
.372
XLVII. Biserica din România între anii
1866-1918.
Recunoaşterea autocefaliei
.379
XLVIII. Ierarhi de seamă ai Bisericii Ortodoxe Române
între anii
1866-1918.385
XLIX.
Biserica Ortodoxă din Transilvania de la moartea
lui Andrei Şaguna până în
1918.392
L. Biserica românească din Bucovina şi Basarabia
sub stăpâniri străine
.400
LI. Preoţimea ortodoxă română
în secolul al XEX-lea
.409
LII. Cultura şi arta bisericească în secolul
al XDC-lea
.420
LIII. Biserica Ortodoxă Română între anii
1918-1948.
înfiinţarea Patriarhiei
.429
LIV. Biserica Ortodoxă Română între anii
1918-1948.
Activitatea culturală şi ecumenică
.437
528
ISTORIA BISERICII ORTODOXE ROMÂNE
LV. Biserica Ortodoxă Română în perioada
1948-1989.
Patriarhii
Justinian,
Iustin şi Teoctist. Noua
organizare şi legislaţie bisericească.
Diaspora
românească.
.445
LVI. învăţământul teologic. Cultura şi arta
bisericească după
1948.
Canonizarea
sfinţilor români
.457
LVII. Legăturile cu Bisericile Ortodoxe surori
şi cu celelalte Biserici Creştine după
1948.465
LVIII.
Biserica Ortodoxă Română după
1989.473
Tabel cronologic
.483
Indice de nume
.493
Indice de locuri
.505
Indice de lucrări
.■.513
Summary
.517
Redactor: Pr. dr. CORNELIU
ZÄVOIAI4U 1
Format
16/61x86.
Coli de tipar
33.
Comanda nr.
501
TIPOGRAFIA INSTITUTULUI BIBLIC ŞI DE MISIUNE
AL BISERICII ORTODOXE ROMANE
Intrarea Miron Cristea nr.
6; 040162
Bucureşti
Telefon
4067193; 4067194;
Fax:
3000553
www.editurapatriarhiei.ro
e-mail:
eibmborQrdslink.ro
tipogr.inst.biblicQrdslink.ro
masazin@editurapatriarhiei.ro
SUMMARY
The work "The History of the Romanian Orthodox Church", written
by rev. prof. dr. Mircea
Påcurariu,
is a handbook for the theological
seminaries of the Romanian Patriarchate. It contains
58
lesson, in which
the whole development of the ecclesiastical life of the Orthodox Romanians
is displayed, from the earliest times to the present.
The first lessons deal with the penetration of Christian teaching on
the territory of present Romania and on the neighbouring territories South
of the Danube, i.e. the area of the so-called "Eastern Romanity"· The
Christian faith was known South of the Danube, in Greece, Bulgaria and
Serbia of today as far back as the second half of the first century, through
the preaching of Saint Paul and his disciples. Christianity was spread
likewise through the preaching of Saint Andrew in Dobroudja of today,
which, after the administrative reform of Diocletian was called Scythia
Minor. The new faith was known in the North of the Danube, in the Roman
province
Dacia Traiana
(106),
as far back as the second and third centuries,
brought by the colonists and the soldiers of the Roman army, settled in
Dacia, or
by various merchants. After the retreat of the Roman
administration and legions to the South of the Danube, into the new
province of
Dacia
Aureliana
(271)
and the promulgation of the well-known
edict of Mediolanum, which granted liberty for Christendom
(313),
the new
religion could now expand, in the fourth century, to the North of the
Danube also. As proof of these is the numerous Christian archeological
evidence, discovered here, as well as the words in the Romanian language
of Latin origin, which define the fundamental notions of the Christian
518
ISTORIA BISERICII ORTODOXE ROMÂNE
faith. During the fourth century there also existed, on the right border of
the Danube, several diocese seats (Singidunum, Viminacium, Bononia,
Ratiaria, Oescus, Novae,
Appiana,
Abritus, Durostoram etc.), the titulars
of which held the spiritual rule of the faithful North of the Danube too.
There was a diocesan seat at
Tomis
in Scythia Minor, recorded in
369
and
sheperded by diligent bishops (Bretanion, Gerontius, Teotim I, Timotei,
loan, Alexandra, Teotim II, Paternus, Valentinian). Some of them took part
in the works of the II-V ecumenical councils, as well as in the christological
disputes of the time.There are indications of the existence of diocesan
seats in other towns also. Some notorious theologians descended from
Scythia Minor; mention should be made of St. loan Casian and
Dionisio
Exiguul.
Many priests and faithful of the
Danubian
countries likewise suffered
for Christ during the persecution of Diocletian in the first decade of the
fourth century, as well as later under Julian the Apostate. During the
persecution of Atanaric, the Gothic King, Saint
Sava
called the Goth, Saint
Niceta the Roman and others suffered martyrdom North of the Danube.
The second and, later, the fourth ecumenical councils put the territories
North of the Danube under the jurisdiction of the Constantinopolitan
Patriarchate.
The faithful in the countries of present Romania, North of the Danube,
were under, the ecclesiastical jurisdiction of the Archbishopric Justiniana
Prima,
founded by Emperor Iustinian
(535).
The city of Sucidava, where
probably a diocesan seat existed (here were discovered the rains of a
basilica of the IV-V century) had an important role in the introduction of
Christianity North of the Danube.
All these diocesan seats disappeared about the year
600,
during the
great
Avaro-Şlavic
migration. During the
VII
-Х
centuries, the Slavs settled
on the territory of present Romania and were assimilated by the indigenous
Daco-Roman bulk. During this period of living together, the Slavic language
penetrated into the Romanian cult. Thus, the Romanian people was the
only people of Latin origin confessing the Orthodox faith to use the Slavic
language in worship, until about the end of the XVII-th century.
SUMMARY
After
600,
the news concerning the ecclesiastical life of the
Romanians was very scanty. Only some archeological vestiges of the
VII
-Х
centuries certify the existence on the ancient territory of Romania
of ecclesiastical life continuity: traces of churches at
Niculiţel
and
Dinogetia, in the North of Dobrudja, the small rock churches
al
Basarabi
near
Constanţa,
the church ruins at
Dăbâca
(district
Cluj)
and at
Morisena-Cenad (district
Timiş).
In the
ΧΠΙ
-th
century, the Romanians
had bishops of their own, as it results from a letter of Pope Gregory IX,
of
1234,
as well as from other records.
After the founding of the two Romanian countries: Wallachia or
Muntenia
(approx.
1330)
and Moldavia (approx.
1359)
metropolitan seats
were established in the capitals of both countries. In
1359
the Ecumenical
Patriarchate acknowledged the Metropolis of Wallachia, having its seat in
Curtea de Argeş.
The titular (then Iachint) became the "Metropolitan of
Ungro-Wallachia/'At the beginning of the XVI-th century two other
diocesan seats were founded, subject to the Metropolis, at
Râmnic
and
Buzåu,
which have continued to the present.
In
1401,
the Ecumenical Patriarchate acknowledged a second
Romanian Metropolis, that of Moldavia, residing at
Suceava.
At the
beginning of the same XV-th century, two suffragan dioceses were founded,
at Roman and at
Rădăuţi
(that of Roman exists even now) and later
(1598)
at
Hu¿i.
In
Transsylvania,
under the rale of the Hungarian Catholic Kings
three Romanian diocesan seats could be created even though the Romanians
were lacking
statal
life.
The Romanian Orthodox Metropolis of
Transsylvania
did not have a
permanent residence. Hence the titulars resided at
Hunedoara,
at Feleac in
the vicinity of
Cluj
(at the end of the XV-th century) at Geoagiu and at
Lancråm,
near Alba Mia (at the middle of the XVI-th century) and
afterwards at Alba Iulia. The Habsburgs suppressed the Metropolis in
1701.
At the end of the XV-th century
Ştefan cel Mare,
prince of Moldavia,
founded a diocesan see at
Vad,
in the district of
Cluj.
520
ISTORIA BISERICII ORTODOXE ROMÂNE
With the aid of the princes of Wallachia and Moldavia, the Orthodox
Church gained a particular situation. Among its hierarch arose some eminent
scholars, like the metropolitans Macarie,
Teofil,
"tefan,
Antim
Ivireanul,
Neofit
Cretanul and Grigorie
Dascălul
of Ungro-Wallachia and
Anastasie
Crimea, Varlaam, Dosoftei, Iacob Putneanul and
Veniamin
Costachi of
Moldavia.
The first translations into the Romanian language, left in manuscript,
were liturgical books (the Codex of Voronej, the Psalter of
"cheia,
the
Hurmuzaki Psalter etc.)
The printing activity began in Wallachia in
1507,
through the
monkpriest Macarie, continued by Dimitrie Liubavici and the monk-priest
Lavrentie in the same century. They printed liturgical books in the Slav
language. In
Transsylvania,
in the XVI-th century, the printing of books in
the Romanian language began through
Filip
the Moldavian at
Sibiu
and
the deacon Coresi at
Bra¿ov.
As far back as the XlV-th century the erection of great monasteries
began, many of them existing to this day:
Vodiţa, Tismana,
Cozia,
Cotmeana, Snagov, Dealu,
Bistriţa,
later
Argeş, Arnota, Căldăruşani,
Černica,
Hurezi
in Wallachia,
Neamţ, Bistriţa, Moldoviţa, Humor,
later
Putna,
Voroneţ, Suceviţa,
Secu, Dragomirna,
in Moldavia,
Saint Michael
at Peri, in
Maramureş, Râmeţ, Prislop and Sâmbăta in
Transsylvania,
Hodoş-Bodrog and Partoş
in the
Banat
and others.
The monasteries mentioned above played not only a religious-moral,
but also a cultural-artistic role. In these monasteries diptychs and chronicles
were written, liturgical manuscripts or teaching boaks, in the Slavonic or
Romanian languages, were caligraphied, as well as sacerdotal attires and
other liturgical objects were confectioned. Here, in these monasteries, the
first Romanian schools were to be found also: elementary, secondary and
later, superior (the schools at the Sf. Nicolae-Church in
Braşov-Şchei,
at
Putna,
at the
"Trei Ierarhi"
in
Iaşi,
the Academy Sf.
Sava
in Bucharest
and others.
Thus The Church contributed, during the Middle Ages, through its
clergymen, to the promotion of the Romanian culture and art, keeping up
SUMMARY
521
the aspirations of the Romanian people toward national liberty and social
justice, helping to strengthen the consciousness of its national unity.
But the Romanian Orthodox Church contributed not only to the
raising of the moral, social and cultural life of the Romanian people, but
supported other Orthodox Churches under foreign rule too. This was done
by the printing of liturgical books in Greek, Slav, Arabian and Grazian
languages, or by manifold material aids, afforded to these Churches. The
princes of the Romanian principialities were also founders and protectors
of the monasteries at Mount
Athos
and Sinai, as well as of the Patriarchates
of Constantinople, Alexandria, Antiochia, Jerusalem, Georgia and of other
countries. The Romanian Church and its people contributed to the
strengthening and maintainance of the Orthodoxy also through the well-
knowm work "The Orthodox Confession" written by the Metropolitan of
Kiev,
Petra Movila,
a Moldavian by birth. This work was approved by a
synod held in
Ia¿i,
in
1642,
at which representatives of the Greek, Russian
and Romanian Orthodox Churches were present.
Unlike the Church, of Wallachia and Moldavia, the Church of
Transsylvania
passed through numerous difficulties because of the
proselytizing compaigns, undertaken by the Roman-Catholics (XlV-XV-th
centuries) the Calvinists (XVII-th century) and again by the
Roman-Catholics (XVIII-th century). The first two had no success but in
1698-1701,
Transsylvania
being ruled by the Habsburgs, as a result of the
intrigues of the Court in Vienna and of the Jesuits of
Transsylvania,
a
small part of the Romaian Orthodox clergy and faithful embraced the
"Union" with Rome, which, brought a partition, a disunion of the Romanian
Church in
Transsylvania.
A uniate
diocese, placed
unde
the jurisdiction of
the Roman-Catholic archbishopric of
Esztergom,
was founded instead of
the ancient Romanian Orthodox Metropolis. This diocese was shifted later
to
Făgăraş,
there upon to
Blaj
and in
1853
raised to the level of a Metropolis.
The Orthodox Romanians remained without bishops until
1761,
when the
Court in Vienna, compelled by the revolt led by monk Sofronie, appointed
them a Serbian Orthodox bishop. The Orthodox Romanians were granted
522
ISTORIA BISERICII ORTODOXE ROMÂNE
the right to elect a Romanian bishop only in
1810.
The most important
Orthodox hierarch of this period was Andrei
Şaguna,
bishop and, from
1864,
metropolitan
(1848-1873),
who succeded in reestablishing the
ancien
Orthodox Metropolis of
Transsylvania
and in restoring its former magni¬
ficence.
This situation lasted until
1948,
when the
uniate
clergy and faithful
returned to the old Romanian Orthodox Church, because between "Uniates"
and Orthodox there was really no difference. They all had the same
"Romanian law", unchanged during the centuries.
In
1859,
after the union of Wallachia and Moldavia into a single
state, called Romania, the problem of the ecclesiastical unity and
autocephaly was also raised. In
1864,
prince
Alexandru Cuza
proclaimed
the autocephaly of the Romanian Orthodox Church. In
1865,
the
Metropolitan of Bucharest became "Metropolitan Primate". In
1872,
the
Holy Synod was created, which still exists, and in
1885
the ecumenical
patriarch Joachim IV acknowledged the autocephaly of the Romanian
Orthodox Church. In
1925,
the Holy Synod decided the founding of the
Romanian Patriarchate by elevating the seats of the Metropolitan Primate
to the rank of a Patriarchate. The first patriarch was Miron Cristea, followed
by Nicodim Munteanu.
From
1948
to
1977
the Romanian Orthodox Church was led by the
Patriarch Justinian Marina. Under his archpastorship, very important events
occured in the life of the Romanian Orthodox Church. Among these we
may
nóte:
the new organization and legislation of the Church, the
reintegration
of the Romanian Orthodox Church of
Transsylvania,
the
reorganization of the theological educations, the canonization of some
Romanian Saints, the reorganization of the monastic life, the restoration of
some ancient monuments of ecclesiastical art, as well as the erection of
new churches, the re-entrance of the Romanian Orthodox Church in the
World Council of the Churches (New-Delhi,
1961),
the participation of our
Church in all Pan-Christian and Pan-Orthodox meetings, the maintenance
of fraternal relations with other Orthodox Churches, as well as with other
Christian Churches (Roman-Catholic, Anglican, Armenian, Coptic,
SUMMARY
523
Protestant etc.)
The fourth Patriarch of the Romanian Orthodox Church was
Iustin
Moisescu, who carried out this responsibility from 19th June
1977
until his
death on 31st July
1986.
It was through his special care that our Church
attained a particular development in the administrative, theological and
cultural fields, as well on the level of foreign ecclesiastic relations.
On 16th November
1986,
the supreme leadership of the Romanian
Orthodox Church was entrusted to His Beatitude Teoctist, as the fifth
Patriarch of our Church.
His Beatitude Patriarch Teoctist was elected for this ministry having
served for four decades as a high prelate at the head of some of the most
important dioceses of the Romanian Orthodox Church (in Bucharest as an
assistant bishop to the Patriarch; at
Arad
as, diocesan bishop; at Craiova as
a metropolitan; at the Iassy seat as a metropolitan. At the same time he
supplied for the Metropolitan of
Sibiu
durring
the vacancy there).
The Romanian Orthodox Church is one of the most vigorous branches
of Orthodoxy. Its valuable contribution is meant to further the cause of
Orthodoxy, and to assert the ecumenical and brotherly relations among the
Chrystian
Churches and Confessions and to strengthen peace and good
understanding among peoples.
After
1989,
when the
Comunist
regime in Romania was abolished, a
new life began for the Orthodox Church as well: the parishes which had
been abolished back in
1948
were set up again, along with some new ones,
new Theological magazines were published; Theology was introduced in
the school syllabuses, as well as religious assistance in hospitals and
military units. The dialogue with the other Christian confessions has been
continued, as well as the activity of the Church in the International Church
Council. |
| adam_txt |
CUPRINS
Abrevieri
.5
I.
Obiectul, însemnătatea, scopul şi izvoarele
istoriei Bisericii Ortodoxe Române
. 7
II.
începuturile vieţii creştine pe teritoriul ţării
noastre
. 17
III. Martiri creştini în provinciile române dunărene
în secolul al IV-lea
. 25
IV.
Mărturii arheologice despre răspândirea
creştinismului în Dacia
. 32
V.
Organizarea bisericească în provinciile române
dunărene până la sfârşitul secolului al Vl-lea.
39
VI.
Viaţa creştină pe teritoriul ţării noastre
în secolele VII-XI
. 48
VII. Biserica Ortodoxă Română din Transilvania
în secolele X-XIII
. 55
VIII. Viaţa bisericească a românilor din teritoriile
extracarpatice în secolele XI-XIII
. 62
IX.
începuturile Mitropoliei Ţării Româneşti
(Ungrovlahiei)
. 69
X.
începuturile Mitropoliei Moldovei
. 75
XI.
Biserica Ortodoxă din Transilvania
în secolele XIV-XV
. 82
XII. Mănăstirile din Ţara Românească
şi Moldova în secolul al XlV-lea
. 89
XIII. Biserica din Moldova şi Ţara Românească
în secolul al XV-lea
. 98
XIV. Mănăstirile din Ţara Românească şi Moldova în
sec. al XV-lea. Arta şi cultura bisericească
.106
526
ISTORIA BISERICII ORTODOXE ROMÂNE
XV.
Biserica din Ţara Românească în secolul al XVI-lea.
115
XVI. Biserica din Moldova în secolul al XVI-lea
şi începutul secolului al XVII-lea
.123
XVII. Biserica Ortodoxă din Transilvania
în secolul al XVI-lea
.130
XVIII. Mănăstirile din Ţara Românească şi Moldova
în secolul al XVI-lea.
Arta şi cultura bisericească
.137
XK. Tiparul în Ţara Românească şi Transilvania
în secolul al XVI-lea
.146
XX.
Diaconul Coresi şi activitatea sa tipografică
.153
XXI. Biserica din Ţara Românească în timpul lui
Matei Basarab.
Mitropolitu
Teofil
şi Ştefan
.161
XXII. Biserica din Moldova în timpul
lui Vasile
Lupu.
Mitropolitul Varlaam.
.171
XXIII. Mitropolitul Petru Movilă. Sinodul de la Iaşi
.179
XXIV. Biserica Ortodoxă din Transilvania în prima
jumătate a secolului al XVII-lea.
Mitropolitu
Hie
Ioreşt şi Simion Ştefan
.187
XXV. Biserica Ortodoxă din Transilvania în a doua
jumătate a secolului al XVII-lea.
Mitropolitul
Sava
Brancovici şi urmaşii săi
. 194
XXVI. Mitropolitul Dosoftei al Moldovei
.202
XXVII. Biserica din Ţara Românească
în a doua jumătate a secolului al XVII-lea.
Mitropolitu
Varlaam şi Teodosie
.210
XXVIII. Mitropolitul
Antim
Ivireanul al Ţării Româneşti
. 220
XXIX. Mănăstirile din Ţara Românească şi Moldova
în secolul al XVII-lea.
Arta şi cultura bisericească
.229
XXX. Legăturile Bisericii Ortodoxe Române cu alte
Biserici până la sfârşitul sec. al XVII-lea
.238
XXXI. Dezbinarea Bisericii Ortodoxe din Transilvania
în
1698-1701.247
XXXII. Biserica unită din Transilvania în secolul
al XVIII-lea. Episcopul Inochentie Micu
.257
XXXIII. Lupta clerului şi a credincioşilor din Tran¬
silvania pentru apărarea Ortodoxiei
.265
CUPRINS
527
XXXIV. Mitropolia Ţării Româneşti
în secolul al XVTII-lea
.275
XXXV. Episcopia Râmnicului în secolul al XVIII-lea
.284
XXXVI. Mitropolia Moldovei în secolul al
ХУШ-іеа
.292
XXXVIL Mănăstirile româneşti din secolul al XVJII-lea.
Arta şi cultura bisericească
.301
XXXVIII. Viaţa monahală în Moldova şi Ţara Românească
în secolul al XVIII-lea. Stareţul Paisie
.309
XXXIX. Preoţimea românească până la sfârşitul
secolului al XVIII-lea
.317
XL. Biserica Ortodoxă din Transilvania
între anii
1761-1845.324
XLI. Viaţa bisericească în Maramureş şi Bihor
până la sfârşitul secolului al
XVIII-lea
.332
XLII. Viaţa bisericească în Banat şi Arad
până la mijlocul secolului al XK-lea
.340
XLIII. Mitropolitul
Veniamin
Costachi al Moldovei
.347
XLIV. Mitropolia Ungrovlahiei în prima jumătate
a secolului al XDC-lea.Mitropolitul Grigorie
Dascălul
.356
XLV. Mitropolitul Andrei Şaguna
.364
XLVI. Biserica din România în timpul lui Alexandra
loan Cuza
.372
XLVII. Biserica din România între anii
1866-1918.
Recunoaşterea autocefaliei
.379
XLVIII. Ierarhi de seamă ai Bisericii Ortodoxe Române
între anii
1866-1918.385
XLIX.
Biserica Ortodoxă din Transilvania de la moartea
lui Andrei Şaguna până în
1918.392
L. Biserica românească din Bucovina şi Basarabia
sub stăpâniri străine
.400
LI. Preoţimea ortodoxă română
în secolul al XEX-lea
.409
LII. Cultura şi arta bisericească în secolul
al XDC-lea
.420
LIII. Biserica Ortodoxă Română între anii
1918-1948.
înfiinţarea Patriarhiei
.429
LIV. Biserica Ortodoxă Română între anii
1918-1948.
Activitatea culturală şi ecumenică
.437
528
ISTORIA BISERICII ORTODOXE ROMÂNE
LV. Biserica Ortodoxă Română în perioada
1948-1989.
Patriarhii
Justinian,
Iustin şi Teoctist. Noua
organizare şi legislaţie bisericească.
Diaspora
românească.
.445
LVI. învăţământul teologic. Cultura şi arta
bisericească după
1948.
Canonizarea
sfinţilor români
.457
LVII. Legăturile cu Bisericile Ortodoxe surori
şi cu celelalte Biserici Creştine după
1948.465
LVIII.
Biserica Ortodoxă Română după
1989.473
Tabel cronologic
.483
Indice de nume
.493
Indice de locuri
.505
Indice de lucrări
.■.513
Summary
.517
Redactor: Pr. dr. CORNELIU
ZÄVOIAI4U 1
Format
16/61x86.
Coli de tipar
33.
Comanda nr.
501
TIPOGRAFIA INSTITUTULUI BIBLIC ŞI DE MISIUNE
AL BISERICII ORTODOXE ROMANE
Intrarea Miron Cristea nr.
6; 040162
Bucureşti
Telefon
4067193; 4067194;
Fax:
3000553
www.editurapatriarhiei.ro
e-mail:
eibmborQrdslink.ro
tipogr.inst.biblicQrdslink.ro
masazin@editurapatriarhiei.ro
SUMMARY
The work "The History of the Romanian Orthodox Church", written
by rev. prof. dr. Mircea
Påcurariu,
is a handbook for the theological
seminaries of the Romanian Patriarchate. It contains
58
lesson, in which
the whole development of the ecclesiastical life of the Orthodox Romanians
is displayed, from the earliest times to the present.
The first lessons deal with the penetration of Christian teaching on
the territory of present Romania and on the neighbouring territories South
of the Danube, i.e. the area of the so-called "Eastern Romanity"· The
Christian faith was known South of the Danube, in Greece, Bulgaria and
Serbia of today as far back as the second half of the first century, through
the preaching of Saint Paul and his disciples. Christianity was spread
likewise through the preaching of Saint Andrew in Dobroudja of today,
which, after the administrative reform of Diocletian was called Scythia
Minor. The new faith was known in the North of the Danube, in the Roman
province
Dacia Traiana
(106),
as far back as the second and third centuries,
brought by the colonists and the soldiers of the Roman army, settled in
Dacia, or
by various merchants. After the retreat of the Roman
administration and legions to the South of the Danube, into the new
province of
Dacia
Aureliana
(271)
and the promulgation of the well-known
edict of Mediolanum, which granted liberty for Christendom
(313),
the new
religion could now expand, in the fourth century, to the North of the
Danube also. As proof of these is the numerous Christian archeological
evidence, discovered here, as well as the words in the Romanian language
of Latin origin, which define the fundamental notions of the Christian
518
ISTORIA BISERICII ORTODOXE ROMÂNE
faith. During the fourth century there also existed, on the right border of
the Danube, several diocese seats (Singidunum, Viminacium, Bononia,
Ratiaria, Oescus, Novae,
Appiana,
Abritus, Durostoram etc.), the titulars
of which held the spiritual rule of the faithful North of the Danube too.
There was a diocesan seat at
Tomis
in Scythia Minor, recorded in
369
and
sheperded by diligent bishops (Bretanion, Gerontius, Teotim I, Timotei,
loan, Alexandra, Teotim II, Paternus, Valentinian). Some of them took part
in the works of the II-V ecumenical councils, as well as in the christological
disputes of the time.There are indications of the existence of diocesan
seats in other towns also. Some notorious theologians descended from
Scythia Minor; mention should be made of St. loan Casian and
Dionisio
Exiguul.
Many priests and faithful of the
Danubian
countries likewise suffered
for Christ during the persecution of Diocletian in the first decade of the
fourth century, as well as later under Julian the Apostate. During the
persecution of Atanaric, the Gothic King, Saint
Sava
called the Goth, Saint
Niceta the Roman and others suffered martyrdom North of the Danube.
The second and, later, the fourth ecumenical councils put the territories
North of the Danube under the jurisdiction of the Constantinopolitan
Patriarchate.
The faithful in the countries of present Romania, North of the Danube,
were under, the ecclesiastical jurisdiction of the Archbishopric Justiniana
Prima,
founded by Emperor Iustinian
(535).
The city of Sucidava, where
probably a diocesan seat existed (here were discovered the rains of a
basilica of the IV-V century) had an important role in the introduction of
Christianity North of the Danube.
All these diocesan seats disappeared about the year
600,
during the
great
Avaro-Şlavic
migration. During the
VII
-Х
centuries, the Slavs settled
on the territory of present Romania and were assimilated by the indigenous
Daco-Roman bulk. During this period of living together, the Slavic language
penetrated into the Romanian cult. Thus, the Romanian people was the
only people of Latin origin confessing the Orthodox faith to use the Slavic
language in worship, until about the end of the XVII-th century.
SUMMARY
After
600,
the news concerning the ecclesiastical life of the
Romanians was very scanty. Only some archeological vestiges of the
VII
-Х
centuries certify the existence on the ancient territory of Romania
of ecclesiastical life continuity: traces of churches at
Niculiţel
and
Dinogetia, in the North of Dobrudja, the small rock churches
al
Basarabi
near
Constanţa,
the church ruins at
Dăbâca
(district
Cluj)
and at
Morisena-Cenad (district
Timiş).
In the
ΧΠΙ
-th
century, the Romanians
had bishops of their own, as it results from a letter of Pope Gregory IX,
of
1234,
as well as from other records.
After the founding of the two Romanian countries: Wallachia or
Muntenia
(approx.
1330)
and Moldavia (approx.
1359)
metropolitan seats
were established in the capitals of both countries. In
1359
the Ecumenical
Patriarchate acknowledged the Metropolis of Wallachia, having its seat in
Curtea de Argeş.
The titular (then Iachint) became the "Metropolitan of
Ungro-Wallachia/'At the beginning of the XVI-th century two other
diocesan seats were founded, subject to the Metropolis, at
Râmnic
and
Buzåu,
which have continued to the present.
In
1401,
the Ecumenical Patriarchate acknowledged a second
Romanian Metropolis, that of Moldavia, residing at
Suceava.
At the
beginning of the same XV-th century, two suffragan dioceses were founded,
at Roman and at
Rădăuţi
(that of Roman exists even now) and later
(1598)
at
Hu¿i.
In
Transsylvania,
under the rale of the Hungarian Catholic Kings
three Romanian diocesan seats could be created even though the Romanians
were lacking
statal
life.
The Romanian Orthodox Metropolis of
Transsylvania
did not have a
permanent residence. Hence the titulars resided at
Hunedoara,
at Feleac in
the vicinity of
Cluj
(at the end of the XV-th century) at Geoagiu and at
Lancråm,
near Alba Mia (at the middle of the XVI-th century) and
afterwards at Alba Iulia. The Habsburgs suppressed the Metropolis in
1701.
At the end of the XV-th century
Ştefan cel Mare,
prince of Moldavia,
founded a diocesan see at
Vad,
in the district of
Cluj.
520
ISTORIA BISERICII ORTODOXE ROMÂNE
With the aid of the princes of Wallachia and Moldavia, the Orthodox
Church gained a particular situation. Among its hierarch arose some eminent
scholars, like the metropolitans Macarie,
Teofil,
"tefan,
Antim
Ivireanul,
Neofit
Cretanul and Grigorie
Dascălul
of Ungro-Wallachia and
Anastasie
Crimea, Varlaam, Dosoftei, Iacob Putneanul and
Veniamin
Costachi of
Moldavia.
The first translations into the Romanian language, left in manuscript,
were liturgical books (the Codex of Voronej, the Psalter of
"cheia,
the
Hurmuzaki Psalter etc.)
The printing activity began in Wallachia in
1507,
through the
monkpriest Macarie, continued by Dimitrie Liubavici and the monk-priest
Lavrentie in the same century. They printed liturgical books in the Slav
language. In
Transsylvania,
in the XVI-th century, the printing of books in
the Romanian language began through
Filip
the Moldavian at
Sibiu
and
the deacon Coresi at
Bra¿ov.
As far back as the XlV-th century the erection of great monasteries
began, many of them existing to this day:
Vodiţa, Tismana,
Cozia,
Cotmeana, Snagov, Dealu,
Bistriţa,
later
Argeş, Arnota, Căldăruşani,
Černica,
Hurezi
in Wallachia,
Neamţ, Bistriţa, Moldoviţa, Humor,
later
Putna,
Voroneţ, Suceviţa,
Secu, Dragomirna,
in Moldavia,
Saint Michael
at Peri, in
Maramureş, Râmeţ, Prislop and Sâmbăta in
Transsylvania,
Hodoş-Bodrog and Partoş
in the
Banat
and others.
The monasteries mentioned above played not only a religious-moral,
but also a cultural-artistic role. In these monasteries diptychs and chronicles
were written, liturgical manuscripts or teaching boaks, in the Slavonic or
Romanian languages, were caligraphied, as well as sacerdotal attires and
other liturgical objects were confectioned. Here, in these monasteries, the
first Romanian schools were to be found also: elementary, secondary and
later, superior (the schools at the Sf. Nicolae-Church in
Braşov-Şchei,
at
Putna,
at the
"Trei Ierarhi"
in
Iaşi,
the Academy Sf.
Sava
in Bucharest
and others.
Thus The Church contributed, during the Middle Ages, through its
clergymen, to the promotion of the Romanian culture and art, keeping up
SUMMARY
521
the aspirations of the Romanian people toward national liberty and social
justice, helping to strengthen the consciousness of its national unity.
But the Romanian Orthodox Church contributed not only to the
raising of the moral, social and cultural life of the Romanian people, but
supported other Orthodox Churches under foreign rule too. This was done
by the printing of liturgical books in Greek, Slav, Arabian and Grazian
languages, or by manifold material aids, afforded to these Churches. The
princes of the Romanian principialities were also founders and protectors
of the monasteries at Mount
Athos
and Sinai, as well as of the Patriarchates
of Constantinople, Alexandria, Antiochia, Jerusalem, Georgia and of other
countries. The Romanian Church and its people contributed to the
strengthening and maintainance of the Orthodoxy also through the well-
knowm work "The Orthodox Confession" written by the Metropolitan of
Kiev,
Petra Movila,
a Moldavian by birth. This work was approved by a
synod held in
Ia¿i,
in
1642,
at which representatives of the Greek, Russian
and Romanian Orthodox Churches were present.
Unlike the Church, of Wallachia and Moldavia, the Church of
Transsylvania
passed through numerous difficulties because of the
proselytizing compaigns, undertaken by the Roman-Catholics (XlV-XV-th
centuries) the Calvinists (XVII-th century) and again by the
Roman-Catholics (XVIII-th century). The first two had no success but in
1698-1701,
Transsylvania
being ruled by the Habsburgs, as a result of the
intrigues of the Court in Vienna and of the Jesuits of
Transsylvania,
a
small part of the Romaian Orthodox clergy and faithful embraced the
"Union" with Rome, which, brought a partition, a disunion of the Romanian
Church in
Transsylvania.
A uniate
diocese, placed
unde
the jurisdiction of
the Roman-Catholic archbishopric of
Esztergom,
was founded instead of
the ancient Romanian Orthodox Metropolis. This diocese was shifted later
to
Făgăraş,
there upon to
Blaj
and in
1853
raised to the level of a Metropolis.
The Orthodox Romanians remained without bishops until
1761,
when the
Court in Vienna, compelled by the revolt led by monk Sofronie, appointed
them a Serbian Orthodox bishop. The Orthodox Romanians were granted
522
ISTORIA BISERICII ORTODOXE ROMÂNE
the right to elect a Romanian bishop only in
1810.
The most important
Orthodox hierarch of this period was Andrei
Şaguna,
bishop and, from
1864,
metropolitan
(1848-1873),
who succeded in reestablishing the
ancien
Orthodox Metropolis of
Transsylvania
and in restoring its former magni¬
ficence.
This situation lasted until
1948,
when the
uniate
clergy and faithful
returned to the old Romanian Orthodox Church, because between "Uniates"
and Orthodox there was really no difference. They all had the same
"Romanian law", unchanged during the centuries.
In
1859,
after the union of Wallachia and Moldavia into a single
state, called Romania, the problem of the ecclesiastical unity and
autocephaly was also raised. In
1864,
prince
Alexandru Cuza
proclaimed
the autocephaly of the Romanian Orthodox Church. In
1865,
the
Metropolitan of Bucharest became "Metropolitan Primate". In
1872,
the
Holy Synod was created, which still exists, and in
1885
the ecumenical
patriarch Joachim IV acknowledged the autocephaly of the Romanian
Orthodox Church. In
1925,
the Holy Synod decided the founding of the
Romanian Patriarchate by elevating the seats of the Metropolitan Primate
to the rank of a Patriarchate. The first patriarch was Miron Cristea, followed
by Nicodim Munteanu.
From
1948
to
1977
the Romanian Orthodox Church was led by the
Patriarch Justinian Marina. Under his archpastorship, very important events
occured in the life of the Romanian Orthodox Church. Among these we
may
nóte:
the new organization and legislation of the Church, the
reintegration
of the Romanian Orthodox Church of
Transsylvania,
the
reorganization of the theological educations, the canonization of some
Romanian Saints, the reorganization of the monastic life, the restoration of
some ancient monuments of ecclesiastical art, as well as the erection of
new churches, the re-entrance of the Romanian Orthodox Church in the
World Council of the Churches (New-Delhi,
1961),
the participation of our
Church in all Pan-Christian and Pan-Orthodox meetings, the maintenance
of fraternal relations with other Orthodox Churches, as well as with other
Christian Churches (Roman-Catholic, Anglican, Armenian, Coptic,
SUMMARY
523
Protestant etc.)
The fourth Patriarch of the Romanian Orthodox Church was
Iustin
Moisescu, who carried out this responsibility from 19th June
1977
until his
death on 31st July
1986.
It was through his special care that our Church
attained a particular development in the administrative, theological and
cultural fields, as well on the level of foreign ecclesiastic relations.
On 16th November
1986,
the supreme leadership of the Romanian
Orthodox Church was entrusted to His Beatitude Teoctist, as the fifth
Patriarch of our Church.
His Beatitude Patriarch Teoctist was elected for this ministry having
served for four decades as a high prelate at the head of some of the most
important dioceses of the Romanian Orthodox Church (in Bucharest as an
assistant bishop to the Patriarch; at
Arad
as, diocesan bishop; at Craiova as
a metropolitan; at the Iassy seat as a metropolitan. At the same time he
supplied for the Metropolitan of
Sibiu
durring
the vacancy there).
The Romanian Orthodox Church is one of the most vigorous branches
of Orthodoxy. Its valuable contribution is meant to further the cause of
Orthodoxy, and to assert the ecumenical and brotherly relations among the
Chrystian
Churches and Confessions and to strengthen peace and good
understanding among peoples.
After
1989,
when the
Comunist
regime in Romania was abolished, a
new life began for the Orthodox Church as well: the parishes which had
been abolished back in
1948
were set up again, along with some new ones,
new Theological magazines were published; Theology was introduced in
the school syllabuses, as well as religious assistance in hospitals and
military units. The dialogue with the other Christian confessions has been
continued, as well as the activity of the Church in the International Church
Council. |
| any_adam_object | 1 |
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| author | Păcurariu, Mircea 1932-2021 |
| author_GND | (DE-588)1075223091 |
| author_facet | Păcurariu, Mircea 1932-2021 |
| author_role | aut |
| author_sort | Păcurariu, Mircea 1932-2021 |
| author_variant | m p mp |
| building | Verbundindex |
| bvnumber | BV022783927 |
| ctrlnum | (OCoLC)643699500 (DE-599)BVBBV022783927 |
| era | Geschichte gnd |
| era_facet | Geschichte |
| format | Book |
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| id | DE-604.BV022783927 |
| illustrated | Illustrated |
| index_date | 2024-07-02T18:37:18Z |
| indexdate | 2025-03-16T15:00:58Z |
| institution | BVB |
| isbn | 973616067x |
| language | Romanian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-015989384 |
| oclc_num | 643699500 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 528 S. Ill., Kt. |
| publishDate | 2006 |
| publishDateSearch | 2006 |
| publishDateSort | 2006 |
| record_format | marc |
| spelling | Păcurariu, Mircea 1932-2021 Verfasser (DE-588)1075223091 aut Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale Mircea Păcurariu Bucureşti 2006 528 S. Ill., Kt. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 gnd rswk-swf Geschichte gnd rswk-swf Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 b Geschichte z DE-604 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015989384&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015989384&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Păcurariu, Mircea 1932-2021 Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 gnd |
| subject_GND | (DE-588)1022718-0 |
| title | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale |
| title_auth | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale |
| title_exact_search | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale |
| title_exact_search_txtP | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale |
| title_full | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale Mircea Păcurariu |
| title_fullStr | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale Mircea Păcurariu |
| title_full_unstemmed | Istoria Bisericii Ortodoxe Române pentru seminariile teologice liceale Mircea Păcurariu |
| title_short | Istoria Bisericii Ortodoxe Române |
| title_sort | istoria bisericii ortodoxe romane pentru seminariile teologice liceale |
| title_sub | pentru seminariile teologice liceale |
| topic | Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 gnd |
| topic_facet | Rumänisch-Orthodoxe Kirche |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015989384&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=015989384&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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