Un timp al reformelor: biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830)
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Romanian |
| Veröffentlicht: |
Cluj-Napoca
Argonaut
2007
|
| Ausgabe: | Ed. 2. |
| Schriftenreihe: | Seria Documente, istorie, mărturii
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 444 S. |
| ISBN: | 9789731090962 |
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Datensatz im Suchindex
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| adam_text | SUMAR
Argument
............................................................ 7
Introducere. Profilul istoriografie al episcopului
loan Bob
sau despre un subiect
controversat
.......................................................... 11
I.
Deceniul schimbărilor decisive. Bisericile transilvănene sub impactul
iosefinismului
......................................................... 45
1.1.
Obiectivul
major:
consolidarea preeminenţei statului
................. 47
1.2.
Reglementarea raporturilor confesionale: politica de toleranţă religioasă
53
1.2.1.
Edictul de toleranţă
........................................ 53
1.2.2.
Măsuri restrictive
.......................................... 58
1.2.3.
Reacţii oficiale şi receptare populară
.......................... 63
1.2.4.
O câştigătoare incontestabilă: Biserica Ortodoxă
................ 72
1.3.
In serviciul societăţii: desfiinţarea mănăstirilor şi ordinelor religioase
.... 75
1.4.
Superlativele reformismului ecleziastic: sfera religiozităţii populare
...... 82
1.4.1.
Reglementări rituale
........................................ 82
1.4.2.
Reducerea numărului sărbătorilor religioase
.................... 86
1.5.
Superlativele reformismului ecleziastic laicizarea căsătoriei, a legislaţiei şi
jurisdicţiei matrimoniale
............................................ 92
1.6.
Publicarea decretelor imperiale
................................... 102
II.
Semnificaţiile unei succesiuni episcopale
................................. 111
ILI.
Sfârşitul unui episcopat remarcabil
............................... 115
II.2. Sinodul electoral
.............................................. 127
И.З.
Un nou început
............................................... 138
III. Biserica Greco-Catolică şi societatea românească
........................ 149
IV.
Imaginea statistico-administrativă a diecezei Făgăraşului
................... 168
IV.
1.
Demersuri statistice
........................................... 168
rv^.
Evoluţia administrativă a diecezei
............................... 176
V.
Dimensiunea instituţională a reformismului ecleziastic
.................... 181
V.l.
Episcopia Făgăraşului: coordonatele evoluţiei
(1783-1832)........... 184
V.2. Un episcop diferit
............................................. 189
V.2.1.
Activitatea pastorală
....................................... 189
V.2.2. Problema unirii religioase
................................... 196
V.2.3. Raporturile cu Sfanţul Scaun
................................ 217
V.3. Restructurarea instituţională
..................................... 222
VAI. Oficialii episcopali
......................................... 223
V.3.2. Consistoriul episcopal
..................................... 230
V.3.3. Capitdul
catedral
.......................................... 255
V.3.4. Sinodul diecezan
.......................................... 277
V.3.5. Vicariatele
foranee
........................................ 291
V.3.6. Protopopiatele
........................................... 308
V.3.7. Parohiile
................................................ 331
Concluzii
............................................................. 339
Anexe
................................................................ 345
Bibliografie selectivă
.................................................... 387
Abstract
.............................................................. 407
Indice de nume şi locuri
.................................................
4I7
ABSTRACT
The half of a century between
1780
and
1830
represented a new stage in the history of
the Greek Catholic Church in Transylvania. It was characterised by the estrangement
from the traditional line of the past three decades, during which the leadership of the
diocese was exerted by the bishop together with the Basilian monks. The latter had
occupied such positions as general vicars and consistorium assessors, getting to claim
the office of canonical chapterhouse priests. As the first bishop ever selected from
among the secular clergy, loan Bob established the chapterhouse effectively, which his
contemporaries and descendants perceived as his greatest accomplishment That was
the channel through which the supremacy of the secular clergy was proclaimed
permanently, also due to the favourable effects of the educational and ecclesiastical
policy promoted by the Viennese Court since the eighth decade of the 18th century.
The previous developments had prepared the emergence of the new
institution. Thus, Grigore Major s bishopric seems to be the moment in which an
interesting project regarding the institutional reorganisation of the diocese is put forth,
which is explainable under the circumstances of the debates of the epoch, referring to
the establishment of a Romanian Greek Catholic Metropolitan Seat. The Romanian
hierarch s project stipulated the emergence of a Romanian Greek Catholic Metropolitan
Seat with a suffragans Bishopric in
Bistriţa
and three foraneous Vicar Seats (Santau,
Hateg and
Fagaras).
Later, Bishop loan Bob was to set up four more Vicar Seats in the
same areas and ensure the financial support for me chapterhouse. According to his
wish, the latter was made up of members who were chosen exclusively from the
celibate secular priests.
, .
The distinguished Italian historian Paolo Prodi noticed that the survey of the
process involves a complex analysis which must take into account me ongin and
educational background of the Bishops, their view of the Church management,
äw
existing canonical norms and the manner in which they could be
puţ
into practice. On
the
ошег
hand, the new functionality of such concepts as
W
àsopkm^and
hirihers need to ~o»*«l«
the
ошег
hand, the new functionality o p
confessionabsation , used by the German historiographers, need to
l h
jhi
dd these
Ы
become
«ЧЮ«»«
oí
Ле
well: for the period of the
Josephin
decade these had become
radical attempt to
étatise
the Church and the society. Jb surveys on
other Greek Catholic dioceses about me Empire and we
tackling the establishment of chapterhouses or the eve
offer us important suggestions. On the other hand,
approaches in the Romanian historiography illustrates
which has gradually rennounced the polemical or jusu
408
Un timp al reformelor
historians Keith Hitchins, Pompiliu
Teodor,
Remus
Câmpeanu,
Greta Miron, Ovidiu
Ghitta and loan Horga s recent papers allow of interesting interpretations, based on the
present-day methodology of the European historiography.
I. Research premises: the context of the Josephin ecclesiastical policy
The analysis of the main aspects of the Viennese ecclesiastical policy of the ninth
decade, reflected by documents (not of Franz Joseph s Reforming approach, which
would have involved a thorough study of the impressing bibliography on the subject),
represents the starting point in the present thesis. This is due to the fact that the
Josephin reforms brought fundamental changes to the environment in which the Greek
Catholic Church evolved. The mission of the latter became more complex, since it was
called to mediate the relationship between the state and the society to a greater extent
than before. The significant number of imperial and
Aulic
decrees, as well as of the
gubernatorial orders, indicates the state s determination to take responsibility for the
regulation of the most diverse aspects in the life of its subjects. The collaboration of the
ecclesiastical hierarchy was requsted and this often added faith teachings and norms of
behaviour to the official message, in an attempt to mould the believers personality
spiritually and morally. Obviously, it also aimed to ensure the subordination of the
Church and transform the clergy into an administrative body which could compensate
for the lack of the civil administration, very little developed at that time. Yet, the
essential objectives were disciplining and modernising the society.
The Josephin ecclesiastical policy sought to ensure the state s supremacy over
the Church since the very beginning. The instrument it resorted to was the maximum
limitation to the prerogatives of the Roman Seat, as these were thought not to comply
with the Josephin ideology and to jeopardise the sovereign s authority. Later, the
administration tried to impose religious tolerance as the principle ruling the contacts
between the Transylvanian denominations, case in which the survey emphasizes the
difference
beween
the asserted principles and the possibility to put them into practice.
The complexity of the Transylvanian confessional context obliged the political authority
to adopt an attitude which was to take into consideration the four
religones receptae,
the
Greek Catholic faith, formerly assimilated and, thus, protected by the Catholic one, and
finally the Orthodox creed, turned into a government object. However, the tolerance
policy relieved the tension within the confessional sphere. The discourse of the Church
was forced to change, despite the fact that old cliches were preserved over a long period
of time. Otherwise, the developments
b
the process of the religious union could not be
explamed, given the little missionary involvement of the Greek Catholic bishop. Shifts
from one denomination to the other became more of a community or individual
option, which caused the importance of the spectacular missionary actions to decrease.
In the new confessional context, marked by the tolerance policy, the slate
promoted another principle
-
utilitarianism
-
according to which the right to existence
of the religious orders and their monasteries, as well as of the needy Romanian
countryside settlements, was established. Consequently, the monks who did not prove
themselves useful to the believers had to rennounce their own income so the
subsistence of the parish priests could be ensured. On the other hand, the
transformation of the edifices of the former monasteries into parish churches was
Abstrađ
attempted, alongside with the use of their ritual inventory to furnish the new or the
poorer churches. The equal importance conferred to the principles stating the
usefulness towards the society and the purification of the spiritual life, respectively, also
founded the regulations regarding the religious life. These were characterised by the
believers re-orientation towards the parochial church through the stress on the quality
of the religious assistance offered by the parish priest as well as on the attendance of the
religious service and catechism. A process of incontestable modernisation aimed at
banging changes to the relationship between the working period, on the one hand, and
the celebration period, on the other. The diminution in the number offcast days for the
Orthodox and Greek Catholic believers also had a significant religious dimension, by
emphasizing the Christian meaning ascribed to the respective celebrations. This
initiative helps us understand the Emperor Joseph
Iľs
approach, which was very
different from a similar one taken by Maria Teresa.
The
populationist
view and the attempts to discipline the society explain the
comprehensive matrimonial laws, through which marriage was laicised, and all the
matters concerning the possibility to sign or break a marriage contract were
transformed into civil law issues. To the economic, fiscal and military interest in the
demographic increase, the attention paid to the family, to the manners in which the
latter could be established or strengthened, as well as to the level of religious knowledge
and morality, was added. The instruments through which all these stipulations were put
into practice were the generalisation of the marriage announcement practice and the
introduction of a civil matrimonial legislation and procedure. The clergy were appointed
to important administrative positions so all the official dispositions could be transmitted
into the territory more effectively. This also permitted their application to be
supervised. Thus, by means of the authority invested in them, the clergymen assisted
the lay authorities in the previously-mentioned actions. The protocols of the
contemporary documents reflect the role of the parochial clergy, who also seemed to
fulfill the task of disseminating the order catalogues reiterating the most important
decisions made during the previous years, catalogues printed under the Government s
direction.
H. The significance of an episcopal succession
The second chapter of the paper contains the presentation of the bishop s origin and of
the context in which he rose to this position in the religious hierarchy. loan Bob was a
representative of the Romanian lower nobility who, wishing to promote soaaUy, could
also have chosen a lay career. It is his initial option for law studies mat indicates it
However, he embraced the ecclesiastical one, after quite a long activity
m
the
administrative field He concluded his theological studies owing to Bishop Gflgore
Maioťs
help, whose close collaborator he was to become as a cona
stonům
member
and holder of numerous other responsibilities. Around the year
1780
he preferred
Ше
office of rector, and at the moment of the electoral synod he was the^oldest ot
Ше
diocese clergymen with higher theological education. In feel, this is what fe™ »
candidatelo
to the bishopric, process throughout which he was
*?%*&***
the
dymanie
group of the young secular clergy,
^^^^^f^^ľrS
of votes and bcLtd
иітоктш^ооф^мтттпвіо
me Court This
4
W
Un timp al reformelor
illustrates the manner in which the basic principles of the
Josephin
ecclesiastical policy
were perceived by the representatives of this group, particularly by
Stefim
Saldai,
ephemerius at Sanaa Barbara Seminary of Vienna.
The implications of the transition from the head of the Romanian bishopric
are viewed from the prospect of the reasons Bishop Grigore
Maior
had in handing in
his resignation and on the basis of a comprehensive documentation. In this context, the
alalysis devoted to the contradictions between the Romanian hierarch and the Roman
Catholic Bishop of Transylvania reveals the fact that
Ignác Batthyány
accused, in the
reports sent to the Viennese nuncio, the autonomy attempts
—
thought noncanonical-
made by the Romanian bishopric. In their
tum,
the Orthodox Church members, as well
as the Principality authorities, denounced the way in which the Greek Catholic Bishop
promoted the religious union, which affected the spirit of the tolerance policy. The
misunderstandings between the Romanian bishop and the Basilian monks of
Blaj
were
also added, which caused the release of the imperial decree of December
12,1781.
The
latter uncovers a profoundly antimonastic spirit, yet it captures the effect the Roman
Catholic Bishop s criticism of Grigore
Maior
had. It announces the orientation change
which was soon to occur at the head of the bishopric.
The competition for the episcopal seat between the representatives of the
regular and those of the secular clergy became manifest in the case of other dioceses,
too. The Iiov example, where the
1780
appointment of a secular priest to the office of
bishop caused significant controversy, offers us a chance to make a relevant comparison.
However, this controversy was enhanced in the case of the Ukrainian diocese due to
the existence of some clear regulations with respect to the episcopal succession,
adopted by the
Zamość
synod of
1720.
The survey of the electoral synod shows both the divergent positions of the
clergy representatives and the attempt on the part of the Imperial court to impose the
election of a candidate who could undertake the institutional reorganisation of the
diocese following the model of the other Greek Catholic eparchies. Although loan Bob
had not been considered by the Viennese authorities yet; he was to take responsibility
for the reorganisation action, by putting into practice the initial projects of his
predecessor and by completing them with his own initiatives. His contacts with other
hierarchs, especially with the Greek Catholic Bishop of
Oradea
and the Roman
Catholic Bishop of Transylvania, greatly served him throughout this process.
III. The Greek Catholic church and the Romanian society in Bishop loan
Bob s time
The third chapter deals with the church s involvement in the problems of the
Romanian society. The people of those times were affected by the low standard of
living, the disorder which the Peasant Uprising of
1784 - 1785
had caused, and after
1790
by the prolonged wars against the revolutionary and Napoleonic France. During
these wars, the clergy was called in to spread the official counter-revolutionary message,
the appeal to support the war effort and to answer the requests that prayers should be
held for the victory of the imperial army. It is remarkable that it was under those
circumstances that bishop loan Bob s most important initiative was undertaken: the
estabHshment of the chapterhouse of
1807 - 1808.
Only after
1815
could the clergy
Abstraa
¿
4 *
return to their priority religious mission and it was during the same period that the
Primate Rudnay coordinated the attempt to
revigorate
the religious life. In
1822
the
latter convoked the National Concilium of the Hungarian Kingdom, whose role was to
find the most appropriate means to restore the religious life, altered by the war and by
the state interference, in the previous period.
IV. The statistic-administrative image of the
Făgăraş
diocese
The analysis undertaken in the fourth chapter illustrates the fact that during loan Bob s
bishopric there was a general progress in the field of the ecclesiastical administration.
The
1787-1788
operation directed towards the diminishing of the number of parishes
played an important role. It sought to record the exact number of priests and believers
as well as the income generated by each parish and church. The result of this action is
reflected by the bishopric statistics of
1788,
which offer the image of the parochial
network of the diocese in the period of the
Josephin
administrative reform. For the
following period, the most important sources are the
1811
statistics, according to which
the total number of Greek Catholic believers was of
533,785
persons.
The territorial structure of the diocese has been reconstituted on the basis
oí
the information given by the contemporary papers. It results that it was built gradually
after
1790,
when there was a return to the old administrative structure of the
Principality. Through a stabilised number and headquarters of the rectory and the
introduction of the sole priest system for each parish, the structure of the diocese
became more effective. The year
1811
meant an attempt of re-organisation by gruping
more vicarage districts into a rectory. Only bishop loan Lemeni, who established
11
chapterhouse and vicar deaneries, carried out a more ballanced organisation of me
diocese. These deaneries ensured a better supervision and management of the regions
with a small number of believers. The new administrative structure was consecrated
through the first diocesan document, published in
1835,
which the new bishop, loan
Lemeni, not unintentionally dedicated to his predecessor. In a short historical note on
the development of the
Făgăraş
bishopric, which prefaces the sematism, the most
appreciative portrait is devoted to bishop loan Bob. It reminds the readers of the
latteťs
main achievements: the establishment of the chapterhouse, the material support
given to the priests, the
buiding
of more churches, the creation of school foundations in
the colleges of
Cluj,
Alba Iulia and
Târgu Mureş.
V. The institutional image of the
Făgăraş
diocese
The most important chapter of the paper is devoted to the problem of the institutional
evolution of the
Făgăraş
diocese. Since the very beginning this evolution was influenced
by the trends in the Viennese ecclesiastical policy: the right to make decisions as
fer
as
the designation of the bishops was concerned
-
they could be elected either from
among the regular or the secular clergy without any discrimination
-
and the
encouragement given to the establishment of chapterhouses, possibly preceded by that
of episcopal consistoriums. In this respect^ the imperial decree of December
12 1781,
which emphasised the role of the episcopal consistorium and sought to reduce the
number of duties fulfilled by the Basilian monks, was an essential document The
manner in which the text was composed «ight tender some suggestions coming on the
412
Un timp
al reforme
br
part of the Hungarian Bishopric of
Esztergom,
interested in an enhanced subordination
of the Greek Catholic dioceses about the territory of its jurisdiction. Under these
circumstances, the decision to establish the chapterhouse may also be interpreted as a
desire to ensure its own church s autonomy, which could have been jeopardised by the
prerogatives of the archbishop s seat in the situation of a sedisvacancy.
By the same token, the
1821
diocesan synod, convoked at the request of the
Primate, who also decided the topics which had to be discussed, was mainly focused on
the problems specific to the diocese. However, through the stress on the necessity to
improve the clergymen s moral profile and on the education of the believers, the synod
answered the fundamental goal set by the high prelate, that is the restoration of the
religious life in the kingdom. The institutional image of the diocese at the beginning and
at the end of loan Bob s bishopric is depicted on the basis of the testimonies given
during the canonical trials of
1783
and
1832.
While in the first case the situation of the
Făgăraş
diocese is presented by such authors as Iacob
Aron, Samuil
Micu and an
anonymous witness, in the second it is described by loan Fogarassy, canonical priest of
the Greek Catholic chapterhouse of Liov, Iosif
Predetteli,
secretary of the
Aulic
Chamber, and by three members of the
Blaj
chapterhouse. The testimony given in the
latter case is the most complete and offers a survey of bishop loan Bob s
accomplishments with an obvious focus on the establishment of the chapterhouse, of
the vicar seats and the certainty of the clergy s income.
The study of the protocols concluded on the occasion of the canonical
visitations, which was one of the bishops essential responsibilities, allows of the
identification of the problems specific to each diocese and the local religious realities.
With loan Bob, the documents preserved permit only the investigation of the canonical
visitation of
1798.
It was focused on the Northwestern part of the diocese and it had
mainly pastoral goals. The descriptions of it also reflect the attempt to solve the various
problems of the believers and of the communities, which were similar to those
discussed during the meetings of the episcopal consistorium.
The missionary activity represents the second relevant aspect tackled. Beginning
with the late second decade of the 19th century, Vatican re-took an interest in the state
of the religious union in Eastern Europe. The great projects in this respect were
themselves re-started. Among these we can mention the actions taken in Wallachia at
the initiative of the Roman Catholic bishops of Nicopolis ad Istrum, the
passionist
missionary Gioacchino Pedrelli s attempt to convert the Transylvanian Orthodox
bishop Vasile
Moga
and the union project devised by the Serbian arcimandrite Pavel
Kengelacz, conditioned by the occupation of the Transylvanian Orthodox diocese
vacant seat. As far as the real accomplishments are concerned, we should underline that
the Greek Catholic church recorded the most numerous conversions owing to the
involvement of the chapterhouse canonical priests in the missionary actions. On the
whole, the missionary activity was yet performed within the ecclesiastical structures and
aimed to ensure a better integration of the communities. Through this tendency, the
Church joined the state in its efforts to build a modern society.
The relationship between the Romanian bishop and Vatican was re-established
in
1810
and the correspondence with the Congregation of the Concilium, to which the
Abstract
bishops had to send regular reports on the condition of the diocese, began in
1806.
Unfortunately, loan Bob did not hand in such reports which would have been an
extremely interesting testimony on the way in which the diocese was administered. Yet,
the most active Transylvanian bishops,
Ignác Batthyány
and
Sándor Rudnay,
did and
the former emphasised two examples of abuse among the Greek Catholic the existence
of re-married priests and the neglect of the sacrament of the confirmation, this latter
aspect betraying a real misunderstanding of the Byzantine rite peculiarities.
The reorganisation of the ecclesiastical institutions was characterised by the
tendency to eliminate the Basilian monks from the leadership and to promote the
representatives of the secular clergymen in those positions corresponding to their
higher level of education. It was attempted to impose a more authoritarian style to the
leadership of the diocese, first through the episcopal officials, the clergy s notary and the
episcopal secretary. The general vicar office decreased in importance after Ignatie
Darabant
had been appointed at the head of the
Oradea
bishopric. In fact,
Darabant
was its last holder, as later the vicar s responsibilities were taken over by other clerks.
During the sedisvacancy following loan Bob s death, the leadership of the diocese was
exerted by the chapterhouse vicar, elected from among the chapterhouse members.
This position was occupied by Dimitrie Caian jr., Vasile Filipan and loan Lemeni.
The activity of the consistorium, mostly presided by the bishop, was mainly
directed at the reformation of the clergy s moral and pastoral profile and the bettering
of the believers moral life. Having become an exclusively judicial institution, the
consistorium functioned as a second instance court for the processes handled by the
rectory forums first. Most rulings refer to matrimonial matters and the priests
behaviour. Some fragments from the first protocol of the consistorium (for the years
1779 - 1780
and
1787 - 1791)
already reflect the trends which were to define the
institution s functioning in the following period: the harshness of the decisions, the
strict limitation of the divorce grounds, especially as a consequence of the marriage
defender s interventions, the blame put on the manner in which the rectory forum
often treated the causes. As for the relationship with the subordinate instance, evidence
proves that the superior level did not hesitate to impose its right to make decisions and
to interpret the canonical regulations in its own way. In this respect, the most important
innovation was introduced in matters concerning adultery, which was no longer
considered a serious reason for divorce. Yet, it meant the generalisation of a previous
propensity, the grounds of which were related to the numerous abuses recorded in the
believers communities.
The centralised management of the diocese was ensured through the
establishment of the chapterhouse, according to the model of the Greek Catholic
bishoprics in Hungary. From Rome s viewpoint, the Romanian hierarch s initiative was
beneficial and did not contravene the stipulations of the
1721
document through which
the bishopric emerged, stipulations thought provisional. The members of the
chapterhouse were to be elected only from among the celibate secular priests who
managed to become conspicuous by their moral integrity. Their responsibilities were
pastoral and related to the cult (to visit the deanery, whose administration they were in
charge with, at least once every two years, to deliver preaches in the cathedral and
414
Un timp al reformelor
conduct
the
service
together with the bishop, to hear the believers confessions during
the Holy Week, to participate in the ceremonies devoted to the canonical hours), but
also administrative. The canonicals were conferred important ecclesiastical titles,
consistorium and didactic responsibilities. Thus, they took over all the tasks which the
Basilian monks had once fulfilled.
The first canonicals of the chapterhouse were elected from among the
clergymen who accomplished their education either before or after the
Josephin
decade.
Most of them were rectors and had both the professional training and the qualities
necessary to the administration of the diocese. Their longevity ensured the transition
towards the third decade of the 19th century, when young men such as
Isidor
Albini,
Simion
Crainic,
Vasüe
Ratiu, Simion Bărnutiu
and loan Lemeni, who were to build
themselves a wonderful career in the next years, were integrated within the chapterhouse.
As episcopal secretary, loan
Lement
was at the origin of the third decade projects and
initiatives, which brought him popularity and later a spectacular ascenssion. The role of
the chapterhouse proved essential in the management of the diocese and in the didactic
sphere. Under the circumstances, the revigoration of the Basilian order was no longer
possible; his most promising members, among whom there were Timotei Cipariu and
Constantin
Pap falvi,
left it very soon, preferring the secular career.
The institutions especially affected by the introduction of an authoritarian
leadership of the diocese were the synod (the old High Comission of the clergy ) and
the rectories. The role of the synod had already been diminished in bishop Grigore
Maioťs
time. It was only held on such occasions such as the taking of the oath of
faithfulness towards the emperor
(1781,1791
and
1792)
or, extraordinarily, when it had
to reflect the bishop s normative role (as the one of
1821).
Significantly, the synods of
1791
and
1792
give testimony of the rectors opposition toward the attempts to reduce
their authority. On the other hand, the one of
1821
is essential as it reveals the the real
image of the diocesan religious life. It was also then that the rectors complained about
the severe attitude of the episcopal consistorium, which indicates that the decline in
their power had already been a fact.
They had lost a lot of their privileges. Through the introduction of the lower
ranks of deputy rector and rectory administrator, the bishop secured his control of
those holding them, who had to prove their qualities in order to be given full authority.
As for the protopops duties, the bishop s main action was aimed at setting bounds to
their jurisdictional prerogatives, which were believed noncanonical or had often been
misused. Following me desire to introduce a more centralised administrative system,
restrictions were placed on some administrative duties as well. In time, the bishop s
measures enjoyed the expected success. Thus, at the moment of the
1821
synod, a
change in the attitude of the episcopal consistorium was thought proper, as it was to
enhance the rector s dignity and authority. Similar transformations ocurred in the case
of the protopopial synod, which became mainly a first instance forum for both the
criminal or solicitor s office matters of the priests and the matrimonial ones. Its
decisions needed to be confirmed by the upper
instanca
represented by the episcopal
consistorium.
Abstrag
A new and very effective institution was the foraneous vicar seat. Its emergence
in the regions where Grigore
Maior
had appointed the first vicars ensured a better
administration
of the faraway territories within the diocese, which were exposed to the
risk of confessional disorder or even to that of coming out of the jurisdiction of the
Făgăraş
bishopric. The fourth vicar seat was created in the
Năsăud
district, where
Grigore
Maior
had tried to establish a suffragans bishopric. The vicar seat was not
hierarchically superior to the
protopopiate
in the above-mentioned zones, as it was with
the Latin Church of Transylvania, but equal to them. According to the 15-point rules
guide which loan Bob elaborated for the vicars, the
latterà
prerogatives were almost
similar to those of the rectors, over whom they only had honorary priority. Elected
from among the most distinguished clergymen or among those who had first worked in
the central structures of the diocese, the vicars activated both in the pastoral-missionary
field and in the administrative-judicial sphere. While the first was one of bishop Grigore
Maioťs
main interests, the second had become essential in the context of the
Josephin
reform of the ecclesiastical jurisdiction. The most effective of these clergy representatives
were later promoted to the rank of chapterhouse canonical priests.
The institutional development of the Church during loan Bob s bishopric also
raises the question of the so much blamed process of
latinisation.
This occurred at
disciplinary level by means of the establishment of the chapterhouse and
foranee
vicar
seats as well as through the evolution of the rectories and of the synod. The renewal of
the matrimonial canon law could also be added to the previous instruments. However,
all these elements had already appeared in the history of the Romanian Church through
a process which proved similar to the one undertaken by the other Greek Catholic
Churches. The reasons of their emergence reside in the aim to turn the diocesan
institutions into effective organisms. Such is the case of the developments in the
consistorial
institution, of the project related to the establishment of the vicar seats, of
the decrease in the role of the synod and of the introduction of some ranks which were
inferior to the office of rector. Also, they were created so as to regulate the believers
life according to those common norms of the civil and ecclesiastical legislation (e.g.
adultery
-
no longer a reason to grant a divorce and the break of the so-called
clandestine marriages).
loan Bob continued this process by introducing innovations in the make-up of
the chapterhouse (which could comprise just celibate secular priests) and in one of the
models he referred to (that of the Alba Iulia chapterhouse) as well as by trying to
constantly apply the tridentine decisions as far as the rulings issued in matrimonial
matters were concerned. The fundamental changes brought to the rector s office could
be added. The Greek rite, whose preservation was rendered compulsory by the
recommendations of the Congregation T)e Propaganda Fide , was not affected and
further-constituted an element of the Greek Catholic identity. At that time, the historian
Petru Maior
expressed relevant views against the bishop s position. Other contradictory-
opinions came on the part of the rectors who wished to maintain their old privileges.
Even the previously-mentioned historian refused to discuss essential institutional
innovations such as the chapterhouse or the foraneous vicar seats, to whose
establishment he agreed, as his few comments illustrate Yet, he preferred to tackle the
416
Un timp al reformelor
traditional
institutions
(the synod, the
protopopiat)
and the matrimonial canonic law of
the Orthodox Church, as they represented the basics of the Romanian Church s
identity. Towards the end of
loa
Bob s bishopric, the signs of revigoration had already
become manifest at the level of the diocesan leadership. In the next decades, the new
institutions were requested to prove their efficiency. The overall dynamisation of the
church structures was premised on the modernisation actions which bishop Bob had
undertaken.
The research paper comprises a series of annexes. They render extremely
valuable documents related to the major problems the author touched on. Thus, there
can be found some statistics reflecting the situation of the
Fagaras
diocese after the
1788
and
1811
censuses and the tables illustrating the evolution of the rectory network
during
1782-1835.
As for the functioning of the ecclesiastical institutions, the most
important sources are the catalogue of participants and the programme of the diocesan
synod of
1781,
the papers of the diocesan synod of September
1821
and the guidelines
Bob issued for the foraneous vicars in
1787.
|
| adam_txt |
SUMAR
Argument
. 7
Introducere. Profilul istoriografie al episcopului
loan Bob
sau despre un subiect
controversat
. 11
I.
Deceniul schimbărilor decisive. Bisericile transilvănene sub impactul
iosefinismului
. 45
1.1.
Obiectivul
major:
consolidarea preeminenţei statului
. 47
1.2.
Reglementarea raporturilor confesionale: politica de toleranţă religioasă
53
1.2.1.
Edictul de toleranţă
. 53
1.2.2.
Măsuri restrictive
. 58
1.2.3.
Reacţii oficiale şi receptare populară
. 63
1.2.4.
O câştigătoare incontestabilă: Biserica Ortodoxă
. 72
1.3.
In serviciul societăţii: desfiinţarea mănăstirilor şi ordinelor religioase
. 75
1.4.
Superlativele reformismului ecleziastic: sfera religiozităţii populare
. 82
1.4.1.
Reglementări rituale
. 82
1.4.2.
Reducerea numărului sărbătorilor religioase
. 86
1.5.
Superlativele reformismului ecleziastic laicizarea căsătoriei, a legislaţiei şi
jurisdicţiei matrimoniale
. 92
1.6.
Publicarea decretelor imperiale
. 102
II.
Semnificaţiile unei succesiuni episcopale
. 111
ILI.
Sfârşitul unui episcopat remarcabil
. 115
II.2. Sinodul electoral
. 127
И.З.
Un nou început
. 138
III. Biserica Greco-Catolică şi societatea românească
. 149
IV.
Imaginea statistico-administrativă a diecezei Făgăraşului
. 168
IV.
1.
Demersuri statistice
. 168
rv^.
Evoluţia administrativă a diecezei
. 176
V.
Dimensiunea instituţională a reformismului ecleziastic
. 181
V.l.
Episcopia Făgăraşului: coordonatele evoluţiei
(1783-1832). 184
V.2. Un episcop diferit
. 189
V.2.1.
Activitatea pastorală
. 189
V.2.2. Problema unirii religioase
. 196
V.2.3. Raporturile cu Sfanţul Scaun
. 217
V.3. Restructurarea instituţională
. 222
VAI. Oficialii episcopali
. 223
V.3.2. Consistoriul episcopal
. 230
V.3.3. Capitdul
catedral
. 255
V.3.4. Sinodul diecezan
. 277
V.3.5. Vicariatele
foranee
. 291
V.3.6. Protopopiatele
. 308
V.3.7. Parohiile
. 331
Concluzii
. 339
Anexe
. 345
Bibliografie selectivă
. 387
Abstract
. 407
Indice de nume şi locuri
.
4I7
ABSTRACT
The half of a century between
1780
and
1830
represented a new stage in the history of
the Greek Catholic Church in Transylvania. It was characterised by the estrangement
from the traditional line of the past three decades, during which the leadership of the
diocese was exerted by the bishop together with the Basilian monks. The latter had
occupied such positions as general vicars and consistorium assessors, getting to claim
the office of canonical chapterhouse priests. As the first bishop ever selected from
among the secular clergy, loan Bob established the chapterhouse effectively, which his
contemporaries and descendants perceived as his greatest accomplishment That was
the channel through which the supremacy of the secular clergy was proclaimed
permanently, also due to the favourable effects of the educational and ecclesiastical
policy promoted by the Viennese Court since the eighth decade of the 18th century.
The previous developments had prepared the emergence of the new
institution. Thus, Grigore Major's bishopric seems to be the moment in which an
interesting project regarding the institutional reorganisation of the diocese is put forth,
which is explainable under the circumstances of the debates of the epoch, referring to
the establishment of a Romanian Greek Catholic Metropolitan Seat. The Romanian
hierarch's project stipulated the emergence of a Romanian Greek Catholic Metropolitan
Seat with a suffragans' Bishopric in
Bistriţa
and three foraneous Vicar Seats (Santau,
Hateg and
Fagaras).
Later, Bishop loan Bob was to set up four more Vicar Seats in the
same areas and ensure the financial support for me chapterhouse. According to his
wish, the latter was made up of members who were chosen exclusively from the
celibate secular priests.
, .
The distinguished Italian historian Paolo Prodi noticed that the survey of the
process involves a complex analysis which must take into account me ongin and
educational background of the Bishops, their view of the Church management,
äw
existing canonical norms and the manner in which they could be
puţ
into practice. On
the
ошег
hand, the new functionality of such concepts as
W
àsopkm^and
hirihers need to ~o»*«l«
the
ошег
hand, the new functionality o p
'confessionabsation', used by the German historiographers, need to
l h
jhi
dd these
Ы
become
«ЧЮ«»«
oí
Ле
well: for the period of the
Josephin
decade these had become
radical attempt to
étatise
the Church and the society. Jb surveys on
other Greek Catholic dioceses about me Empire and we
tackling the establishment of chapterhouses or the eve
offer us important suggestions. On the other hand,
approaches in the Romanian historiography illustrates
which has gradually rennounced the polemical or jusu
408
Un timp al reformelor
historians Keith Hitchins, Pompiliu
Teodor,
Remus
Câmpeanu,
Greta Miron, Ovidiu
Ghitta and loan Horga's recent papers allow of interesting interpretations, based on the
present-day methodology of the European historiography.
I. Research premises: the context of the Josephin ecclesiastical policy
The analysis of the main aspects of the Viennese ecclesiastical policy of the ninth
decade, reflected by documents (not of Franz Joseph's Reforming approach, which
would have involved a thorough study of the impressing bibliography on the subject),
represents the starting point in the present thesis. This is due to the fact that the
Josephin reforms brought fundamental changes to the environment in which the Greek
Catholic Church evolved. The mission of the latter became more complex, since it was
called to mediate the relationship between the state and the society to a greater extent
than before. The significant number of imperial and
Aulic
decrees, as well as of the
gubernatorial orders, indicates the state's determination to take responsibility for the
regulation of the most diverse aspects in the life of its subjects. The collaboration of the
ecclesiastical hierarchy was requsted and this often added faith teachings and norms of
behaviour to the official message, in an attempt to mould the believers' personality
spiritually and morally. Obviously, it also aimed to ensure the subordination of the
Church and transform the clergy into an administrative body which could compensate
for the lack of the civil administration, very little developed at that time. Yet, the
essential objectives were disciplining and modernising the society.
The Josephin ecclesiastical policy sought to ensure the state's supremacy over
the Church since the very beginning. The instrument it resorted to was the maximum
limitation to the prerogatives of the Roman Seat, as these were thought not to comply
with the Josephin ideology and to jeopardise the sovereign's authority. Later, the
administration tried to impose religious tolerance as the principle ruling the contacts
between the Transylvanian denominations, case in which the survey emphasizes the
difference
beween
the asserted principles and the possibility to put them into practice.
The complexity of the Transylvanian confessional context obliged the political authority
to adopt an attitude which was to take into consideration the four
religones receptae,
the
Greek Catholic faith, formerly assimilated and, thus, protected by the Catholic one, and
finally the Orthodox creed, turned into a government object. However, the tolerance
policy relieved the tension within the confessional sphere. The discourse of the Church
was forced to change, despite the fact that old cliches were preserved over a long period
of time. Otherwise, the developments
b
the process of the religious union could not be
explamed, given the little missionary involvement of the Greek Catholic bishop. Shifts
from one denomination to the other became more of a community or individual
option, which caused the importance of the spectacular missionary actions to decrease.
In the new confessional context, marked by the tolerance policy, the slate
promoted another principle
-
utilitarianism
-
according to which the right to existence
of the religious orders and their monasteries, as well as of the needy Romanian
countryside settlements, was established. Consequently, the monks who did not prove
themselves useful to the believers had to rennounce their own income so the
subsistence of the parish priests could be ensured. On the other hand, the
transformation of the edifices of the former monasteries into parish churches was
Abstrađ
attempted, alongside with the use of their ritual inventory to furnish the new or the
poorer churches. The equal importance conferred to the principles stating the
usefulness towards the society and the purification of the spiritual life, respectively, also
founded the regulations regarding the religious life. These were characterised by the
believers' re-orientation towards the parochial church through the stress on the quality
of the religious assistance offered by the parish priest as well as on the attendance of the
religious service and catechism. A process of incontestable modernisation aimed at
banging changes to the relationship between the working period, on the one hand, and
the celebration period, on the other. The diminution in the number offcast days for the
Orthodox and Greek Catholic believers also had a significant religious dimension, by
emphasizing the Christian meaning ascribed to the respective celebrations. This
initiative helps us understand the Emperor Joseph
Iľs
approach, which was very
different from a similar one taken by Maria Teresa.
The
populationist
view and the attempts to discipline the society explain the
comprehensive matrimonial laws, through which marriage was laicised, and all the
matters concerning the possibility to sign or break a marriage contract were
transformed into civil law issues. To the economic, fiscal and military interest in the
demographic increase, the attention paid to the family, to the manners in which the
latter could be established or strengthened, as well as to the level of religious knowledge
and morality, was added. The instruments through which all these stipulations were put
into practice were the generalisation of the marriage announcement practice and the
introduction of a civil matrimonial legislation and procedure. The clergy were appointed
to important administrative positions so all the official dispositions could be transmitted
into the territory more effectively. This also permitted their application to be
supervised. Thus, by means of the authority invested in them, the clergymen assisted
the lay authorities in the previously-mentioned actions. The protocols of the
contemporary documents reflect the role of the parochial clergy, who also seemed to
fulfill the task of disseminating the order catalogues reiterating the most important
decisions made during the previous years, catalogues printed under the Government's
direction.
H. The significance of an episcopal succession
The second chapter of the paper contains the presentation of the bishop's origin and of
the context in which he rose to this position in the religious hierarchy. loan Bob was a
representative of the Romanian lower nobility who, wishing to promote soaaUy, could
also have chosen a lay career. It is his initial option for law studies mat indicates it
However, he embraced the ecclesiastical one, after quite a long activity
m
the
administrative field He concluded his theological studies owing to Bishop Gflgore
Maioťs
help, whose close collaborator he was to become as a cona
stonům
member
and holder of numerous other responsibilities. Around the year
1780
he preferred
Ше
office of rector, and at the moment of the electoral synod he was the^oldest ot
Ше
diocese clergymen with higher theological education. In feel, this is what fe™""»
candidatelo
to the bishopric, process throughout which he was
*?%*&***
the
dymanie
group of the young secular clergy,
^^^^^f^^ľrS
of votes and bcLtd
иітоктш^ооф^мтттпвіо
me Court This
4
W
Un timp al reformelor
illustrates the manner in which the basic principles of the
Josephin
ecclesiastical policy
were perceived by the representatives of this group, particularly by
Stefim
Saldai,
ephemerius at 'Sanaa Barbara' Seminary of Vienna.
The implications of the transition from the head of the Romanian bishopric
are viewed from the prospect of the reasons Bishop Grigore
Maior
had in handing in
his resignation and on the basis of a comprehensive documentation. In this context, the
alalysis devoted to the contradictions between the Romanian hierarch and the Roman
Catholic Bishop of Transylvania reveals the fact that
Ignác Batthyány
accused, in the
reports sent to the Viennese nuncio, the autonomy attempts
—
thought noncanonical-
made by the Romanian bishopric. In their
tum,
the Orthodox Church members, as well
as the Principality authorities, denounced the way in which the Greek Catholic Bishop
promoted the religious union, which affected the spirit of the tolerance policy. The
misunderstandings between the Romanian bishop and the Basilian monks of
Blaj
were
also added, which caused the release of the imperial decree of December
12,1781.
The
latter uncovers a profoundly antimonastic spirit, yet it captures the effect the Roman
Catholic Bishop's criticism of Grigore
Maior
had. It announces the orientation change
which was soon to occur at the head of the bishopric.
The competition for the episcopal seat between the representatives of the
regular and those of the secular clergy became manifest in the case of other dioceses,
too. The Iiov example, where the
1780
appointment of a secular priest to the office of
bishop caused significant controversy, offers us a chance to make a relevant comparison.
However, this controversy was enhanced in the case of the Ukrainian diocese due to
the existence of some clear regulations with respect to the episcopal succession,
adopted by the
Zamość
synod of
1720.
The survey of the electoral synod shows both the divergent positions of the
clergy representatives and the attempt on the part of the Imperial court to impose the
election of a candidate who could undertake the institutional reorganisation of the
diocese following the model of the other Greek Catholic eparchies. Although loan Bob
had not been considered by the Viennese authorities yet; he was to take responsibility
for the reorganisation action, by putting into practice the initial projects of his
predecessor and by completing them with his own initiatives. His contacts with other
hierarchs, especially with the Greek Catholic Bishop of
Oradea
and the Roman
Catholic Bishop of Transylvania, greatly served him throughout this process.
III. The Greek Catholic church and the Romanian society in Bishop loan
Bob's time
The third chapter deals with the church's involvement in the problems of the
Romanian society. The people of those times were affected by the low standard of
living, the disorder which the Peasant Uprising of
1784 - 1785
had caused, and after
1790
by the prolonged wars against the revolutionary and Napoleonic France. During
these wars, the clergy was called in to spread the official counter-revolutionary message,
the appeal to support the war effort and to answer the requests that prayers should be
held for the victory of the imperial army. It is remarkable that it was under those
circumstances that bishop loan Bob's most important initiative was undertaken: the
estabHshment of the chapterhouse of
1807 - 1808.
Only after
1815
could the clergy
Abstraa
¿
4 *
return to their priority religious mission and it was during the same period that the
Primate Rudnay coordinated the attempt to
revigorate
the religious life. In
1822
the
latter convoked the National Concilium of the Hungarian Kingdom, whose role was to
find the most appropriate means to restore the religious life, altered by the war and by
the state interference, in the previous period.
IV. The statistic-administrative image of the
Făgăraş
diocese
The analysis undertaken in the fourth chapter illustrates the fact that during loan Bob's
bishopric there was a general progress in the field of the ecclesiastical administration.
The
1787-1788
operation directed towards the diminishing of the number of parishes
played an important role. It sought to record the exact number of priests and believers
as well as the income generated by each parish and church. The result of this action is
reflected by the bishopric statistics of
1788,
which offer the image of the parochial
network of the diocese in the period of the
Josephin
administrative reform. For the
following period, the most important sources are the
1811
statistics, according to which
the total number of Greek Catholic believers was of
533,785
persons.
The territorial structure of the diocese has been reconstituted on the basis
oí
the information given by the contemporary papers. It results that it was built gradually
after
1790,
when there was a return to the old administrative structure of the
Principality. Through a stabilised number and headquarters of the rectory and the
introduction of the sole priest system for each parish, the structure of the diocese
became more effective. The year
1811
meant an attempt of re-organisation by gruping
more vicarage districts into a rectory. Only bishop loan Lemeni, who established
11
chapterhouse and vicar deaneries, carried out a more ballanced organisation of me
diocese. These deaneries ensured a better supervision and management of the regions
with a small number of believers. The new administrative structure was consecrated
through the first diocesan document, published in
1835,
which the new bishop, loan
Lemeni, not unintentionally dedicated to his predecessor. In a short historical note on
the development of the
Făgăraş
bishopric, which prefaces the sematism, the most
appreciative portrait is devoted to bishop loan Bob. It reminds the readers of the
latteťs
main achievements: the establishment of the chapterhouse, the material support
given to the priests, the
buiding
of more churches, the creation of school foundations in
the colleges of
Cluj,
Alba Iulia and
Târgu Mureş.
V. The institutional image of the
Făgăraş
diocese
The most important chapter of the paper is devoted to the problem of the institutional
evolution of the
Făgăraş
diocese. Since the very beginning this evolution was influenced
by the trends in the Viennese ecclesiastical policy: the right to make decisions as
fer
as
the designation of the bishops was concerned
-
they could be elected either from
among the regular or the secular clergy without any discrimination
-
and the
encouragement given to the establishment of chapterhouses, possibly preceded by that
of episcopal consistoriums. In this respect^ the imperial decree of December
12 1781,
which emphasised the role of the episcopal consistorium and sought to reduce the
number of duties fulfilled by the Basilian monks, was an essential document The
manner in which the text was composed «ight tender some suggestions coming on the
412
Un timp
al reforme
br
part of the Hungarian Bishopric of
Esztergom,
interested in an enhanced subordination
of the Greek Catholic dioceses about the territory of its jurisdiction. Under these
circumstances, the decision to establish the chapterhouse may also be interpreted as a
desire to ensure its own church's autonomy, which could have been jeopardised by the
prerogatives of the archbishop's seat in the situation of a sedisvacancy.
By the same token, the
1821
diocesan synod, convoked at the request of the
Primate, who also decided the topics which had to be discussed, was mainly focused on
the problems specific to the diocese. However, through the stress on the necessity to
improve the clergymen's moral profile and on the education of the believers, the synod
answered the fundamental goal set by the high prelate, that is the restoration of the
religious life in the kingdom. The institutional image of the diocese at the beginning and
at the end of loan Bob's bishopric is depicted on the basis of the testimonies given
during the canonical trials of
1783
and
1832.
While in the first case the situation of the
Făgăraş
diocese is presented by such authors as Iacob
Aron, Samuil
Micu and an
anonymous witness, in the second it is described by loan Fogarassy, canonical priest of
the Greek Catholic chapterhouse of Liov, Iosif
Predetteli,
secretary of the
Aulic
Chamber, and by three members of the
Blaj
chapterhouse. The testimony given in the
latter case is the most complete and offers a survey of bishop loan Bob's
accomplishments with an obvious focus on the establishment of the chapterhouse, of
the vicar seats and the certainty of the clergy's income.
The study of the protocols concluded on the occasion of the canonical
visitations, which was one of the bishops' essential responsibilities, allows of the
identification of the problems specific to each diocese and the local religious realities.
With loan Bob, the documents preserved permit only the investigation of the canonical
visitation of
1798.
It was focused on the Northwestern part of the diocese and it had
mainly pastoral goals. The descriptions of it also reflect the attempt to solve the various
problems of the believers and of the communities, which were similar to those
discussed during the meetings of the episcopal consistorium.
The missionary activity represents the second relevant aspect tackled. Beginning
with the late second decade of the 19th century, Vatican re-took an interest in the state
of the religious union in Eastern Europe. The great projects in this respect were
themselves re-started. Among these we can mention the actions taken in Wallachia at
the initiative of the Roman Catholic bishops of Nicopolis ad Istrum, the
passionist
missionary Gioacchino Pedrelli's attempt to convert the Transylvanian Orthodox
bishop Vasile
Moga
and the union project devised by the Serbian arcimandrite Pavel
Kengelacz, conditioned by the occupation of the Transylvanian Orthodox diocese
vacant seat. As far as the real accomplishments are concerned, we should underline that
the Greek Catholic church recorded the most numerous conversions owing to the
involvement of the chapterhouse canonical priests in the missionary actions. On the
whole, the missionary activity was yet performed within the ecclesiastical structures and
aimed to ensure a better integration of the communities. Through this tendency, the
Church joined the state in its efforts to build a modern society.
The relationship between the Romanian bishop and Vatican was re-established
in
1810
and the correspondence with the Congregation of the Concilium, to which the
Abstract
bishops had to send regular reports on the condition of the diocese, began in
1806.
Unfortunately, loan Bob did not hand in such reports which would have been an
extremely interesting testimony on the way in which the diocese was administered. Yet,
the most active Transylvanian bishops,
Ignác Batthyány
and
Sándor Rudnay,
did and
the former emphasised two examples of abuse among the Greek Catholic the existence
of re-married priests and the neglect of the sacrament of the confirmation, this latter
aspect betraying a real misunderstanding of the Byzantine rite peculiarities.
The reorganisation of the ecclesiastical institutions was characterised by the
tendency to eliminate the Basilian monks from the leadership and to promote the
representatives of the secular clergymen in those positions corresponding to their
higher level of education. It was attempted to impose a more authoritarian style to the
leadership of the diocese, first through the episcopal officials, the clergy's notary and the
episcopal secretary. The general vicar office decreased in importance after Ignatie
Darabant
had been appointed at the head of the
Oradea
bishopric. In fact,
Darabant
was its last holder, as later the vicar's responsibilities were taken over by other clerks.
During the sedisvacancy following loan Bob's death, the leadership of the diocese was
exerted by the chapterhouse vicar, elected from among the chapterhouse members.
This position was occupied by Dimitrie Caian jr., Vasile Filipan and loan Lemeni.
The activity of the consistorium, mostly presided by the bishop, was mainly
directed at the reformation of the clergy's moral and pastoral profile and the bettering
of the believers' moral life. Having become an exclusively judicial institution, the
consistorium functioned as a second instance court for the processes handled by the
rectory forums first. Most rulings refer to matrimonial matters and the priests'
behaviour. Some fragments from the first protocol of the consistorium (for the years
1779 - 1780
and
1787 - 1791)
already reflect the trends which were to define the
institution's functioning in the following period: the harshness of the decisions, the
strict limitation of the divorce grounds, especially as a consequence of the marriage
defender's interventions, the blame put on the manner in which the rectory forum
often treated the causes. As for the relationship with the subordinate instance, evidence
proves that the superior level did not hesitate to impose its right to make decisions and
to interpret the canonical regulations in its own way. In this respect, the most important
innovation was introduced in matters concerning adultery, which was no longer
considered a serious reason for divorce. Yet, it meant the generalisation of a previous
propensity, the grounds of which were related to the numerous abuses recorded in the
believers' communities.
The centralised management of the diocese was ensured through the
establishment of the chapterhouse, according to the model of the Greek Catholic
bishoprics in Hungary. From Rome's viewpoint, the Romanian hierarch's initiative was
beneficial and did not contravene the stipulations of the
1721
document through which
the bishopric emerged, stipulations thought provisional. The members of the
chapterhouse were to be elected only from among the celibate secular priests who
managed to become conspicuous by their moral integrity. Their responsibilities were
pastoral and related to the cult (to visit the deanery, whose administration they were in
charge with, at least once every two years, to deliver preaches in the cathedral and
414
Un timp al reformelor
conduct
the
service
together with the bishop, to hear the believers' confessions during
the Holy Week, to participate in the ceremonies devoted to the canonical hours), but
also administrative. The canonicals were conferred important ecclesiastical titles,
consistorium and didactic responsibilities. Thus, they took over all the tasks which the
Basilian monks had once fulfilled.
The first canonicals of the chapterhouse were elected from among the
clergymen who accomplished their education either before or after the
Josephin
decade.
Most of them were rectors and had both the professional training and the qualities
necessary to the administration of the diocese. Their longevity ensured the transition
towards the third decade of the 19th century, when young men such as
Isidor
Albini,
Simion
Crainic,
Vasüe
Ratiu, Simion Bărnutiu
and loan Lemeni, who were to build
themselves a wonderful career in the next years, were integrated within the chapterhouse.
As episcopal secretary, loan
Lement
was at the origin of the third decade projects and
initiatives, which brought him popularity and later a spectacular ascenssion. The role of
the chapterhouse proved essential in the management of the diocese and in the didactic
sphere. Under the circumstances, the revigoration of the Basilian order was no longer
possible; his most promising members, among whom there were Timotei Cipariu and
Constantin
Pap falvi,
left it very soon, preferring the secular career.
The institutions especially affected by the introduction of an authoritarian
leadership of the diocese were the synod (the old "High Comission of the clergy") and
the rectories. The role of the synod had already been diminished in bishop Grigore
Maioťs
time. It was only held on such occasions such as the taking of the oath of
faithfulness towards the emperor
(1781,1791
and
1792)
or, extraordinarily, when it had
to reflect the bishop's normative role (as the one of
1821).
Significantly, the synods of
1791
and
1792
give testimony of the rectors' opposition toward the attempts to reduce
their authority. On the other hand, the one of
1821
is essential as it reveals the the real
image of the diocesan religious life. It was also then that the rectors complained about
the severe attitude of the episcopal consistorium, which indicates that the decline in
their power had already been a fact.
They had lost a lot of their privileges. Through the introduction of the lower
ranks of deputy rector and rectory administrator, the bishop secured his control of
those holding them, who had to prove their qualities in order to be given full authority.
As for the protopops' duties, the bishop's main action was aimed at setting bounds to
their jurisdictional prerogatives, which were believed noncanonical or had often been
misused. Following me desire to introduce a more centralised administrative system,
restrictions were placed on some administrative duties as well. In time, the bishop's
measures enjoyed the expected success. Thus, at the moment of the
1821
synod, a
change in the attitude of the episcopal consistorium was thought proper, as it was to
enhance the rector's dignity and authority. Similar transformations ocurred in the case
of the protopopial synod, which became mainly a first instance forum for both the
criminal or solicitor's office matters of the priests and the matrimonial ones. Its
decisions needed to be confirmed by the upper
instanca
represented by the episcopal
consistorium.
Abstrag
A new and very effective institution was the foraneous vicar seat. Its emergence
in the regions where Grigore
Maior
had appointed the first vicars ensured a better
administration
of the faraway territories within the diocese, which were exposed to the
risk of confessional disorder or even to that of coming out of the jurisdiction of the
Făgăraş
bishopric. The fourth vicar seat was created in the
Năsăud
district, where
Grigore
Maior
had tried to establish a suffragans' bishopric. The vicar seat was not
hierarchically superior to the
protopopiate
in the above-mentioned zones, as it was with
the Latin Church of Transylvania, but equal to them. According to the 15-point rules'
guide which loan Bob elaborated for the vicars, the
latterà
prerogatives were almost
similar to those of the rectors, over whom they only had honorary priority. Elected
from among the most distinguished clergymen or among those who had first worked in
the central structures of the diocese, the vicars activated both in the pastoral-missionary
field and in the administrative-judicial sphere. While the first was one of bishop Grigore
Maioťs
main interests, the second had become essential in the context of the
Josephin
reform of the ecclesiastical jurisdiction. The most effective of these clergy representatives
were later promoted to the rank of chapterhouse canonical priests.
The institutional development of the Church during loan Bob's bishopric also
raises the question of the so much blamed process of
latinisation.
This occurred at
disciplinary level by means of the establishment of the chapterhouse and
foranee
vicar
seats as well as through the evolution of the rectories and of the synod. The renewal of
the matrimonial canon law could also be added to the previous instruments. However,
all these elements had already appeared in the history of the Romanian Church through
a process which proved similar to the one undertaken by the other Greek Catholic
Churches. The reasons of their emergence reside in the aim to turn the diocesan
institutions into effective organisms. Such is the case of the developments in the
consistorial
institution, of the project related to the establishment of the vicar seats, of
the decrease in the role of the synod and of the introduction of some ranks which were
inferior to the office of rector. Also, they were created so as to regulate the believers'
life according to those common norms of the civil and ecclesiastical legislation (e.g.
adultery
-
no longer a reason to grant a divorce and the break of the so-called
'clandestine' marriages).
loan Bob continued this process by introducing innovations in the make-up of
the chapterhouse (which could comprise just celibate secular priests) and in one of the
models he referred to (that of the Alba Iulia chapterhouse) as well as by trying to
constantly apply the tridentine decisions as far as the rulings issued in matrimonial
matters were concerned. The fundamental changes brought to the rector's office could
be added. The Greek rite, whose preservation was rendered compulsory by the
recommendations of the Congregation T)e Propaganda Fide', was not affected and
further-constituted an element of the Greek Catholic identity. At that time, the historian
Petru Maior
expressed relevant views against the bishop's position. Other contradictory-
opinions came on the part of the rectors who wished to maintain their old privileges.
Even the previously-mentioned historian refused to discuss essential institutional
innovations such as the chapterhouse or the foraneous vicar seats, to whose
establishment he agreed, as his few comments illustrate Yet, he preferred to tackle the
416
Un timp al reformelor
traditional
institutions
(the synod, the
protopopiat)
and the matrimonial canonic law of
the Orthodox Church, as they represented the basics of the Romanian Church's
identity. Towards the end of
loa
Bob's bishopric, the signs of revigoration had already
become manifest at the level of the diocesan leadership. In the next decades, the new
institutions were requested to prove their efficiency. The overall dynamisation of the
church structures was premised on the modernisation actions which bishop Bob had
undertaken.
The research paper comprises a series of annexes. They render extremely
valuable documents related to the major problems the author touched on. Thus, there
can be found some statistics reflecting the situation of the
Fagaras
diocese after the
1788
and
1811
censuses and the tables illustrating the evolution of the rectory network
during
1782-1835.
As for the functioning of the ecclesiastical institutions, the most
important sources are the catalogue of participants and the programme of the diocesan
synod of
1781,
the papers of the diocesan synod of September
1821
and the guidelines
Bob issued for the foraneous vicars in
1787. |
| any_adam_object | 1 |
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| author | Dumitran, Daniel 1968- |
| author_GND | (DE-588)1047604167 |
| author_facet | Dumitran, Daniel 1968- |
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| building | Verbundindex |
| bvnumber | BV035032600 |
| ctrlnum | (OCoLC)259953599 (DE-599)BVBBV035032600 |
| edition | Ed. 2. |
| era | Geschichte 1782-1830 gnd |
| era_facet | Geschichte 1782-1830 |
| format | Book |
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| id | DE-604.BV035032600 |
| illustrated | Not Illustrated |
| index_date | 2024-07-02T21:50:21Z |
| indexdate | 2024-07-09T21:20:39Z |
| institution | BVB |
| isbn | 9789731090962 |
| language | Romanian |
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| physical | 444 S. |
| publishDate | 2007 |
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| publisher | Argonaut |
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| series2 | Seria Documente, istorie, mărturii |
| spelling | Dumitran, Daniel 1968- Verfasser (DE-588)1047604167 aut Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) Daniel Dumitran Ed. 2. Cluj-Napoca Argonaut 2007 444 S. txt rdacontent n rdamedia nc rdacarrier Seria Documente, istorie, mărturii Zsfassung in engl. Sprache Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 gnd rswk-swf Geschichte 1782-1830 gnd rswk-swf Siebenbürgen (DE-588)4054835-1 gnd rswk-swf Siebenbürgen (DE-588)4054835-1 g Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 b Geschichte 1782-1830 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=016701561&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=016701561&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Dumitran, Daniel 1968- Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 gnd |
| subject_GND | (DE-588)4237007-3 (DE-588)4054835-1 |
| title | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) |
| title_auth | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) |
| title_exact_search | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) |
| title_exact_search_txtP | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) |
| title_full | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) Daniel Dumitran |
| title_fullStr | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) Daniel Dumitran |
| title_full_unstemmed | Un timp al reformelor biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) Daniel Dumitran |
| title_short | Un timp al reformelor |
| title_sort | un timp al reformelor biserica greco catolica din transilvania sub conducerea episcopului ioan bob 1782 1830 |
| title_sub | biserica greco-catolică din Transilvania sub conducerea episcopului Ioan Bob ; (1782 - 1830) |
| topic | Griechisch-Katholische Kirche Rumäniens (DE-588)4237007-3 gnd |
| topic_facet | Griechisch-Katholische Kirche Rumäniens Siebenbürgen |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016701561&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=016701561&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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