Ortodoxia şi Apusul în tradiţia spirituală a românilor: unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] 2
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Romanian |
| Veröffentlicht: |
Târgovişte
Ed. Cetatea de Scaun
(2012)
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. Sprache |
| Beschreibung: | 966 S. |
| ISBN: | 9786065371057 |
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Datensatz im Suchindex
| _version_ | 1804149601410744320 |
|---|---|
| adam_text | Cuprins
Volumul al II-lea
Capitolul
4
BISERICA ORTODOXĂ DIN ŢĂRILE ROMÂNE
CA FRONT DE REZISTENTĂ ÎN FAŢA PROZELITISMULUI
PROTESTANT DIN SECOLUL AL XVII-LEA
.................................... 467
4.1.
Propaganda protestantă în Ţările Române
............................. 467
4.2.
Condamnarea sinodală a Protestantismului şi Ţările Române
..... 527
4.2.1.
Contactele românilor cu primele dispute
între Ortodoxie şi Protestantism
................................................ 527
4.2.2.
Sinodul de la
1642........................................................ 560
4.2.3.
Sinodul de la
1645........................................................ 604
4.2.4.
Contactele românilor cu hotărârile sinodale
din a doua jumătate a secolului al XVII-lea
.................................. 655
4.3.
Alte contribuţii ale Sfântului Varlaam (f
1657),
mitropolitul Moldovei
(1632-1653),
la apărarea învăţăturii
ortodoxe în faţa Protestantismului
............................................. 665
4.4.
Folosirea tiparului în Ţările Române pentru apărarea
Ortodoxiei în faţa propagandei protestante
................................. 705
4.5.
Poziţia Bisericii Ortodoxe şi a Domniei din Ţara Românească
în controversa dintre patriarhul Ierusalimului
Dositei
Notaras
(1641-1707)
şi marele logofăt
loan
Cariofil (c.
1610-1692)..................................................... 752
Epilog
.................................................................................... 785
Summary
................................................................................. 795
Abrevieri
................................................................................. 805
1.
Izvoare
............................................................................ 805
2.
Enciclopedii, dicţionare, culegeri de studii, periodice, edituri
......... 806
466
Cuprins
Bibliografie
............................................................................ 811
1.
Izvoare
.......................................................................... 811
2.
Lucrări
.......................................................................... 820
3.
Articole
-
studii
............................................................ 839
Index General
............................................................... 883
Summary
he approach to history means not only a linking of socio-
political events, neither their interpretation by purely scientific
canons, however objective they may be, but it must primarily be
an understanding that the world and man are under the providence of God and
through Him every people represents a mystery which responds to a high calling,
sometimes visible, at other times as yet undeciphered by historical research. The
objectivity of the researcher consists neither of linking, nor of pure interpretation
of events, if he desires to identify or to understand the course of this world not in
the sense of the Enlightenment, but according to that of the delving in the human
mystery and to live this mystery in God. Therefore, many historical
interpretations, as they have not taken into account this truth, are today into
desuetude, due to new discoveries and studies, as there is always time and place
for further investigations concerning the documentary, archaeological, traditional
and logical data of history.
In the light of this step, I wanted to evoke the subject proposed for my
study, bearing in mind on the one hand the spiritual tradition of the Romanians,
and on the other hand, the attempts of proselytism and the echoes of western
propaganda, especially the
protestant
one, as well as theological debates caused
by them, at which Romanian theologians and scholars participated, directly or
indirectly, particularly in the
XVII
century. The present study is not desired to be
a detailed analysis of the themes of the
XVII
century. In fact, due to the
abundance of bibliographical material and of the issues encountered, such an
analysis would have led to significantly exceeded both the volume of this work
and the time spent writing it. Therefore, the study represents an
iconographie
description of the specific themes of the
XVII
century, aiming to discover the
mystery of this century, the mystery that is hidden in other mysteries, which
have constituted for many time, and will represent yet, themes submitted to the
attention of certain thinkers and researchers of the religious-moral, socio-politic
and confessional-theological phenomena and expressions in that period. In this
way, the subject was addressed by imposing three axis of research,
complementary to each other.
The aim of the first axis was presentation of the Romanian phenomenon
from its beginning, analysing and exposing the ethnogenesis and the
Christianisation of the Romanian people, the attitude and battles of these people
*ith the Ottomans as defenders of the Christianity, unwinding the thread ot
796
Ion I. Croitoru
history until the century proposed in our study. The reasons for this step are
manifold and lead to the discovery of certain aspects, such as:
a) the full understanding of the historical-political and confessional
framework in the
XVII
century, without which one cannot understand the role of
the Romanians in the display of the events in this century, the bases and the
principles on account of which they had certain reactions and attitudes;
b) the possibility to appreciate to what extent the Orthodoxy and the West
were present in the spiritual tradition of the Romanian people from their early
days, the reasons for which they embraced and maintained, with great sacrifices,
only the Orthodoxy. Moreover, the interested person in this study will see that
the Romanians, inheriting old cultural funds (the Geto-Dacian and Greek-
Roman), seated at the confluence between East and West and receiving the
Christian faith from its early days, have appropriated the Orthodoxy as their
genetic heritage;
c) the elimination of certain stereotypes and prejudices concerning the
history of the Romanian people, that I have met in consecrated manuals and
books from East and West, which were not acquainted with the new
historiographical research and theological thinking relating to the politico-
religious and ecclesiastical history of this people. On the other hand, these
failures are also due to significant ignorance of Western historians, regarding the
history of the eastern half of Europe and I wanted to focus the attention on the
sacrifice of the Romanians alongside Greeks, Bulgarians, Serbs and Hungarians
in the resistance against the Ottomans, as only due to these fights of resistance
Western Europe resisted. Only a few and fortuitous references of
certam
historians, such as Paul Coles, Jean-Baptiste Duroselle or Arnold
Toynbee,
mention the role of the peoples from south-eastern Europe in the protection
oí
the West confronted with the Ottoman danger and the conflict between two
diametrically opposed civilizations, the Christian and the Islamic. On the
contrary, when referring to the countries opposed to the Ottoman invasion,
tne
majority mention only the Central European Romano-Catholic Kingdoms or
Hungary and Poland, although the first had been turned into pashalic
m
15 .
ľ^ŕi^latter
WaS in a PerPetual peace with the Ottoman Empire between
1533-1617
and until
1683
was defending only itself. The spreading of t*
opinion that they would have been the unique bastion of Europe, denying
m
^
way the role of the Orthodox peoples, an opinion easily accepted by
certam
Western historians (Angus
Fraser,
Louis
Bréhier, Raul
Manselli, etc.), should be
recast, mconformity with the fight of the peoples previously mentioned.
Rnmn
ľ
COnd
aXÍS
°f research deals with some aspects concerning
*
Romaman
phenomenon in the history of the Orthodoxy from the
XVII centul
taking into account the following coordinates: three
countries
?
PTntatiOn °f the status of th* Romanians, then divided into
№
countries, regarding the Porte, characterized as one of tributary independence
Summary
ηηη
and state autonomy, remaining subjects of international law and included, from
the viewpoint of Islamic law, in what is called
Dar al- ahd or Dar al-sulh
(the
House of the Peace, the House of the Pact, the House of the Oath, etc.) and not
in
Där al-Islam
(the House of the Islam), namely in the Ottoman Empire. It is
mentioned that, from the perspective of research on the history of the Romanian
people, the
XVII
century is interpreted as a period which is chronologically fixed
between two historical borders: the time of Michael the Brave
(1593-1601)
and
the establishment of new political regimes in the Romanian Countries, the
Habsburgic in Transylvania
(1691-1918),
the Phanariot in Moldavia
(1711-1821)
and the Romanian Country or Wallachia
( 1716-1821 );
2)
the description of the political situation in the
XVII
century and the
efforts that the Romanians made in order to maintain their political status. These
were achieved by various means and were fuelled directly by the experience of
the Orthodoxy as their tradition of culture and civilization, which in reality was
different to the traditions of the West and contrary to the form of civilization
imposed by the Islam. In consequence, this reality represented the impulse and
the interest of the Romanians for many deeds, such as: a) Christian cultural
creations in architecture, painting, minor arts, music, etc., combining the
Byzantine tradition with the Romanian specificity. From this symbiosis, in the
field of the architecture, for example, the Moldavian (XIV-XV centuries) and the
orancovenesc style
(XVII
century) occupy their place in European architecture;
b) the attainment of the Byzantine and post-Byzantine writings; c) the activity of
centers for transcribing and printing; d) the existence and the functioning of
schools and libraries, etc. All these aimed not only to enrich the spiritual heritage
°f the Romanians, but also had a significant role in supporting the whole
Orthodox world and the transmission of the entire theological-liturgical treasury
of the Orthodoxy;
3)
the exposure of factors that have reflected the presence of the
Orthodox theology in the Romanian society of the
XVII
century: a) institutions
(tne
Church and the Hegemony), b) centers (parishes, dioceses, monasteries,
transcription centers
-
scriptoria, printing establishments, libraries, schools,
princely courts) and c) the representatives of spiritual and cultural life (Saints,
Juerarchs, clerks, monks, rulers, scholars). These factors have supported and
posted the Romanian society, the inter-humane and inter-confessional relations
°| the Romanians, attitudes and a whole series of actions in order to defend the
Orthodoxy, both inside and outside the borders of the countries in which they
Were hving. By their presentation, sometimes in detail, other times briefly, we
^derstand
which were the nuclei of stability, which were at the same time
terminative,
for the position of the Romanians against the western
Propagandas that fell upon them at all times, especially in the
XVII
century.
A third axis of research focuses on the Protestant propaganda, which I
ave covered to a limited extent in this study, not because it was the oldest
Ion
I.
Croiîoru
propaganda which the Romanians faced, this being the Roman-Catholic, but
because it was dominant in the
XVII
century, particularly for the Romanians in
Transylvania. The presentation of this propaganda and its implications in the
Orthodox world drew out the following aspects:
a) the dissemination of the ideas of the Reformation in Transylvania took
place immediately after its occurrence, especially within peoples living
alongside Romanians (Hungarians, Szecklers and Saxons), such that the Saxons
became devotees of Lutheranism, the Hungarians and a part of the Szecklers
declared themselves to be Calvinists, a small part of them, particularly the
Hungarians, joined the Unitarianism, while the Romanians remained Orthodox.
The fight for official recognition of the new confessions of faith began, resulting
in the recognition of four accepted religions or denominations in Transylvania:
Lutheran or
Augustana
(1557),
Reformed or
Calvinist
(1564),
Unitarian or
Antitrinitarian
(1568)
and Roman-Catholic. Even if the principle of religious
freedom in Transylvania had been proclaimed in
1543,
the Orthodox Church was
not recognized among the accepted religions, it was given only the status ol
tolerated Church, while the Romanians were not mentioned among the estates
от
the Principality. On the contrary, they are seen limited in their ecclesiastical life
by a new propaganda, Protestant this time, firstly Lutheran, then
Calvinist,
which
were replacing the old proselytising action of the Roman-Catholics. The
Calvinist
propaganda will be intensified in the
XVII
century and will also be
extended over the Orthodox from the East, while the Roman-Catholic
propaganda will come back over the Romanians
ín
Transylvania, whit a greater
zeal this time, towards the end of the same century.
b) the Protestants approach towards the Orthodoxy was achieved in two
stages:
In the first phase, a peaceful attempt of dialogue is noted, initiated by
representatives of Lutheranism in the
XVI
century. The aim of this was not the
objective knowledge of the truth, but to demonstrate that there is no fundamental
difference between Orthodoxy and Protestantism, and how on the contrary there
are common points of teaching, in order to justify in this manner their reformed
action against the Roman-Catholics and to achieve an
antipapal
alliance or even
an ecclesiastical union with the Orthodox. The contacts initiated between
Orthodoxy and Protestantism were also known about in the Romanian Countries,
either because of the Protestant propaganda which took place mainly
ш
Transylvania, or due to the links of the Romanian Metropolitans with the
Patriarchate of Constantinople and the other Orthodox centers. Those involved ffl
these first contacts were either travelling or had settled in the Romanian
Countries (the deacon
Demetrios
Mysos, the patriarchs of Constantinople
Joasaph II and Jeremiah II, the patriarch of Alexandria Metrophanes Kritopulos,
etc.) where they were informing the Romanians about the attempts in win**
they had been directly involved.
Summary
799
In the second phase, the transformation of the dialogue into a systematic
proselytising action is registered, even in the second half of the
XVI
century (by
the printing of Catechisms for Greeks, Slavs and Romanians, etc.), which is
intensified in the
XVII
century by the activity of the Calvinists, whose areas of
intense propaganda were Transylvania and Constantinople, and also the extra-
Carpathian Romanian Countries and the other Eastern Patriarchates and
Orthodox centers.
c) the methods and resources used by the Protestant propaganda were
diverse and varied: for the Eastern Patriarchates, the combining of ecclesiastical
politics with those of the interests of the great powers and the simulation of
various aids (economic ones, the printing of Catechisms, the circulation of the
Pseudo-lucarian Confession of Faith, etc.); for the Romanians, the activity of the
Protestant propaganda differed according to the areas inhabited by them:
1)
In Transylvania, where the Protestant propaganda enjoyed the support
of the princes, most of whom were adherents of the
Calvinist
confession during
the period my study covers, the following were inflicted on the Romanians, due
to their attachment to the Orthodox faith: a) a political inferiority, as they were
not recognized as a political nation and no longer had representatives in the
governing bodies, a privileged situation which was maintained only for the other
coinhabiting nations (Hungarians, Szecklers and Saxons), whose political status
was recognized and brought with it many privileges; b) a socio-economic
inferiority, reflected by the fact that the Romanians, both clergy and lay people,
were subjected to various employment and economic obligations, accompanied
also by other measures, such as dispossession of land and belongings, the down¬
grading to the state of serfs for those who kept their faith and the magyarisation
of those who abandoned it, etc.; and c) a religious inferiority, as the Orthodox
Church was considered a tolerated confession, while its entire structure was the
subject of an intense propaganda, through various means and measures, such as:
a) the appointment of
a Calvinist
superintendent for the control of the Orthodox
Church and inspectors to assess the progress of the proselytising action in the
Romanian parishes; b) the persecution of clergy and monks; c) the interdiction of
clerics from Wallachia and Moldavia coming into Transylvania; d) the granting
of religious freedom and rights for proselytising purposes (the refund of items
from churches which had been confiscated by force, serfs sons were not
excluded from school, Romanian priests were exempt from certain economic
°bligations, etc.); e) the appointment and recognition of the metropolitans, to
whom different conditions of calvinisation were imposed, such as: the reduction
°f the cult to simple forms of manifestation, using the Romanian language in
Worship; catechising the believers according to Protestant teachings; printing of
Catechisms and liturgical books in the Romanian language, but with Protestant
wfluences; setting up Protestant schools with open access for the Romanians
children; etc., while even a direct intervention on behalf of the
Calvinist
prince at
l°n
I-
Croitorii
the Ecumenical Patriarchate is noted (see the correspondence between
Gabor
Bethlen
and the patriarch Cyril Loukaris, in
1629),
in order to enable the passage
of the Romanians to Calvinism.
2)
In the extra-Carpathian Romanian Countries (Wallachia and
Moldavia), where the Orthodox Church was supported by the Hegemony, the
Protestant propaganda took place mostly among representatives of the
coinhabiting nations from Transylvania (Saxons, Szecklers and Hungarians),
established in those parts, but also with the intention of attracting the Romanians
to the ideas of the Reformation, even aiming for the occupation of the Hegemony
with the followers of the Reformation, as was the case of certain rulers in
Moldavia in the
XVI
century (John Jacob Heraklid, John
Vodă
the Terrible,
Aron
the Tyrant and
lancu
Vodă
the Saxon).
d) the resistance put up by the Romanians in Transylvania ensured that
the measures of calvinisation imposed through their spiritual fathers
[metropolitans, bishops, archpriests and priests of different origins (Romanians,
Greeks,
Ruthenians,
Russians, Serbs, etc.)] did not achieve the objective of
deserting their Church, precisely because these measures were intelligently and
skilfully used by their hierarchs to strengthen the Orthodox faith, even at the
price of suffering (Saints Confessors Hie Iorest and
Sava
Brancovici, etc.)· In
addition to measures taken by hierarchs [the convening of local synods; the
obtaining of diplomas with various exemptions and privileges for the Romanian
clergy, applied to a greater or lesser extent, but finally revoked
(1680);
etc.],
combined with the close connection between Orthodox believers and clergy,
even with effect on the multiconfessional context (an influence of the Orthodox
cult on other confessions in Transylvania is noted, whose adherents requested
various religious services from Orthodox priests for their spiritual life), the
Romanians from Transylvania also received support from Wallachia and
Moldavia, where the Church and the Hegemony made great political (diplomatic
missions, military interventions), material and moral efforts (foundation ot
monasteries and churches; consecration of estates; support for candidates from
the hierarchy for the metropolitan and diocesan seats on behalf of the rulers ot
Wallachia and Moldova, depending on their political links with the
Calvinist
princes of Transylvania; the editing of books for the Romanians needs
m
Transylvania; etc.), with the aim of supporting the faith of the Romanians in
Transylvania, at the same time taking measures to protect their own believers
from the rising
Calvinist
propaganda (the convening of synods; the highlighting
of the doctrinal differences between Orthodoxy and Protestantism in books ot
teaching and Catechisms, Confessions of Faith and the Prefaces of liturgical
books, etc.). In addition to these efforts and presences of the spiritual leaders it is
noted that the metropolitans and bishops of the Romanians from Transylvania
were consecrated in the extra-Carpathian Romanian Countries, especially
m
Wallachia, whence they returned (some of them even had their monastary
oí
Summary
о л
ι
repentance in these countries) with many gifts of liturgical objects (liturgical
vessels, vestments, icons, etc.), money, liturgical and confessional books. Thus,
it is found that the results of the Protestant propaganda were not those expected
for any one of the three Romanian Countries, but neither for the Orthodox from
the Eastern Patriarchates.
e) the Protestant propaganda provoked reactions and changes in attitudes,
theological discussions and debates, and the writing and circulation of the
Orthodox Confession of Faith. The Romanians were involved in all of these in
various ways, such as participation in the synodical combat of Protestantism,
activities in defence of the Orthodoxy, applied by hierarchs and scholars both
from the Romanian Countries and from all the Orthodox world, the intense use
of the centers (scriptoria, printing presses, metropolitan and diocesan seats,
pnncely courts, monasteries and parishes, schools and libraries) and of methods
for strengthening the Orthodox faith (manifestations of the cult from all
perspectives, for example, painting the outsides of churches in Moldavia), the
convening of local synods, the consecration of the use of the Romanian language
in worship and the development of intensive printing activities, which stimulated
the circulation of doctrinal and liturgical books in the languages of the Orthodox
Peoples, with the direct involvement of the Church and the Hegemony. It should
be noted that as well as the six synods held in different parts of the Orthodox
world during the
XVII
century (Constantinople
- 1638, 1642, 1672, 1691;
Kiev
-
* 640,
Jerusalem
- 1672),
through which the Orthodox faith was being defended
before the Protestant innovations and the actions of the
Contra-Reformation,
another two were held on Romanian territory (Jassy
- 1642,1645).
From the multitude of conclusions that one could draw from researching
tße
highlighted subjects, I will mention only a few, whose effects have been also
recorded in time, such that they are intended to constitute messages for the
current age:
1)
Defining marks of the Romanian spirituality in the early times of
Modernism, which is highlighted as being a) a rigorously Christian Orthodox
spirituality and b) a pragmatic spirituality present in the life of the monks and the
avs, demonstrated in many ways, including the fact that one will not come
across sects which were born among the Romanian people. At this point, it
should be noted that the Romanians do not feel attracted to the theological
speculation, but to the living of the faith. Therefore, the dogmatic works are
ЗДеп
over or written only at times of strict defence of the faith in front of the
gestern
propagandas, otherwise the accent was laid on the experience of the
Orthodox faith, a simple example being the large number of monasteries and
«ermit
2)
The impact of this spirituality from the
XVII
century can be followed
UP to the present age. As for the Romanian people, due to this fact it is observed
at the Modernism, which is much stronger beginning with the
XVIII
century,
802
Ion I. Croitoru
does not fundamentally affect the Christian life and the feeling of the sacrum
amongst the Romanians, which are preserved alive up to the present. Further,
this spirituality has protected the Romanians from the complete secularisation of
the concepts of life in the communist period
(1948-1989)
and has not allowed
the desacralisation known in the West, America and Communist Russia.
Regarding the Orthodox people from the European region, especially from the
Balkan Peninsula, and the Middle East, they have benefited, in the spiritual
sense, but also in the material one, from the ecumenicity of the Orthodoxy, as it
was lived then, receiving all sorts of aid from the Romanians (donations, printing
of books, education of the Orthodox youth in the Princely Academies, shelter for
refugees to the north of the Danube, etc.), while from the socio-political
viewpoint, it is found that almost all the national liberation movements of the
Balkan peoples (Serbs, Greeks, Bulgarians, Albanians) had a point of support
and found their outbreak impulse in the Romanian territory, where there were
strong communities of them.
3)
The cooperation of Slavic, Greek, Georgian, Romanian and Arabic
elements, in a unity of faith beyond the limits of Ethnophyletismos, which was in
fact condemned by the Orthodox Church (Constantinople, 1872)1, but disturbs
and divides Orthodoxy today, is illustrated as a practical application, worthy of
taking into consideration, of the reality characterized by historians through the
formula Byzantium after Byzantium (N. Iorga). In this way, the fight to defend
the unity of faith of all the Orthodox peoples from that time and the full
experience of the ecumenicity of the Orthodoxy are fully highlighted, beyond the
narrow barriers of Nationalism, rightly characterized, in our age, by an Orthodox
convert as the greatest strength and the greatest weakness of the Orthodox
Churches1, so strange towards the apostolic and patristic spirit, since in Jesus
Christ there can be neither Jew nor Greek, there can be neither slave nor
freeman3.
4)
From the cooperation above mentioned the Romanian-Greek
symbiosis is discerned. The Orthodox tradition has represented a fundamental
identity factor, which protected the two peoples from assimilation and alteration
of their forms of civilization and culture. On the other hand, the Romanian
theological culture becoming closer to the Greek theological culture, especially
in the second half of the
XVII
century, means an orientation towards the cleaner
sources of Orthodoxy. The decisions of the synods through participation of
certam
Greek theologians and hierarchs, inclusion of their missionary counsels
See the Definition of the Synod of Constantinople in
1872
against the Ethnophyletismos,
in
Καρμίρη, Δογματικά μνημεία,
II, p.
1014-1016.
M. R.
Bede Gerrard,
Ή εμπειρία ενός βρετανού ορθοδόξου. Όρθόδοξη ταυτότητα και
πολιτισμός,
în
Σύναξη,
88 (2003),
ρ
74
Gal
3: 28;
Col
3:
Π
Summary
олл
in the Prefaces of liturgical books, activity of certain Greek theologians and
scholars in the Romanian Countries, their participation in translations into the
Romanian language and in printing books in different languages of the
Orthodoxy were useful for the entire Orthodoxy.
5)
Through the experience of the ecumenicity of the Orthodoxy it is
found both the resistance of the Romanians towards the western propagandas as
well as the spirit of the dialogue with confessions which were promoting these
propagandas, to whom they gave even various aids (for example, money given
by prince
Constantine Brâncoveanu
for the rebuilding of the reformed church in
Făgăraş)
on the one hand, and on the other hand, support for the Orthodoxy in
front of Islam. Where the Romanian s support reached, and then Russian
support, there were no massive conversions to Islam, as happened, for example,
in South Bulgaria and Albania.
6)
As well as theologians and scholars fully attached to the Orthodox
tradition there were also others subject to all sorts of influences, not lacking,
furthermore, states and attitudes contrary to the Orthodox faith, whose
consequences are felt even today, as it was the opening of the way for the
introduction of scholastic terms (even by synodical decisions: Constantinople
-
641, 1691;
Jassy
- 1642;
Jerusalem
- 1672)
or of liturgical practices which are
alien to the Orthodox theology and cult. However, that which gave strength to
the Orthodoxy was precisely the soul of the people, the feeling of the Orthodox
kith, deeply anchored in the heart of the believer, values which we must nurture
again today.
7)
The
XVII
century coincides with the Protestant and Roman-Catholic
offensive towards the East and allows the Romanians to appraise the advantages
°f their political
-
their special position towards the Porte
-
and cultural status
-
toe existence and the activity of cultural and civilization factors (centers,
scholars, etc.). Thus, not only material aid was offered, but support in the field of
Geological cultural was provided, because the Romanian Countries were not
°Щ
a territory of refuge, but also renowned for education of the elites.
8)
The same century represents the most flourishing period of the
Romanians relations with the Ecumenical Patriarchate, but also with the other
ťatriarchates
from the East and with the Orthodox Churches from the Slavic
space. Following this period is the Phanariot age, when the relations with
L°nstantinople are reduced to political class of the Phanar, after which came the
jjue of Alexander John Cuza, when a new revision of relationships with the
ecumenica}
Patriarchate and other centers from the Orthodox world took place
t0 the detriment of the latter.
9) The close collaboration between the sacerdotal power and the secular
One> namely between the Church and the Hegemony, remained eloquent. In this
Way the example of the symphony given by Byzantium is perpetuated, especially
OQ4
I°n I Croitoru
as the identity of faith was often invoked in order to demonstrate the unity and
being of the state.
Whether, as regards importance for the Romanian culture and the
Orthodox Church in the Romanian Countries, the
XVII
century is considered
particularly the theological century4 and the most original and more complex
century in the history of the Romanian culture5, the contribution of the
Romanian Saints and theologians, as well as merits of the rulers and the other
categories of the Orthodox Church followers, exceed the limits of a territory or a
people and are entered up in the conjugated efforts of representatives of the
Orthodox Church far and wide for the strengthening and affirmation of
Orthodoxy, not under the proselytising form, as other confessions did in the
same period, but as an authentic way of life, preserved by great sacrifices that
speak for themselves.
Thus, I mention that those exposed in this study represent not only the
history of a people, limited just to the borders of the modern state, but the history
of the Orthodoxy, as it was lived in the
XVII
century by its believers, Greeks,
Bulgarians, Serbs, Russians,
Ruthenians,
Ukrainians, Arabs, Georgians and
Romanians, who were living the ecumenicity of the Orthodoxy, as we do not
live, unfortunately, in our days. Therefore, these leafs of history, caught up in the
pages of this work, could also constitute, among others, a stimulus to the
rehabilitation of the unity of the Orthodoxy beyond the narrow barriers of
Nationalism, as well as a revival of the genuine Orthodox spirit, in the era of
globalization and alienation of its values.
Consequently, the presentation of these facts in this study means just an
opening to new themes of research, while the purpose of this work and the
reward of the efforts that I made will be fulfilled only to the extend that new
researchers will be attracted to and will delve into the exposed issues.
Elian,
Contribuţia grecească,
p.
79.
ä AI.
Elian,
Cultura
românească în secolul al XVII-lea. Câteva note, in Muzeul Naţional de
loo^ Dela Matei Basarab ia Constantin Brăncoveanu. Arta secolului al XVII-lea, Bucureşti,
1УУ2,
p,
7,
apud
V.
Cândea,
Quelques
notes
sur Pierre Movila et la culture
roumaine ancienne,
Bucureşti,
1995,
p.
1.
|
| any_adam_object | 1 |
| author | Croitoru, Ion Marian 1968- |
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| author_sort | Croitoru, Ion Marian 1968- |
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| ctrlnum | (OCoLC)820378261 (DE-599)BVBBV040520091 |
| era | Geschichte 1550-1700 gnd |
| era_facet | Geschichte 1550-1700 |
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| id | DE-604.BV040520091 |
| illustrated | Not Illustrated |
| indexdate | 2024-07-10T00:25:37Z |
| institution | BVB |
| isbn | 9786065371057 |
| language | Romanian |
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| physical | 966 S. |
| publishDate | 2012 |
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| publisher | Ed. Cetatea de Scaun |
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| spelling | Croitoru, Ion Marian 1968- Verfasser (DE-588)1026671590 aut Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] 2 Ion I. Croitoru Târgovişte Ed. Cetatea de Scaun (2012) 966 S. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. Sprache Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 gnd rswk-swf Geschichte 1550-1700 gnd rswk-swf Protestantismus (DE-588)4047538-4 gnd rswk-swf Walachei (DE-588)4118956-5 gnd rswk-swf Siebenbürgen (DE-588)4054835-1 gnd rswk-swf Moldau Fürstentum (DE-588)4039965-5 gnd rswk-swf Siebenbürgen (DE-588)4054835-1 g Moldau Fürstentum (DE-588)4039965-5 g Walachei (DE-588)4118956-5 g Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 b Protestantismus (DE-588)4047538-4 s Geschichte 1550-1700 z DE-604 (DE-604)BV040459050 2 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025366405&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 19 - ADAM Catalogue Enrichment application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025366405&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Croitoru, Ion Marian 1968- Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 gnd Protestantismus (DE-588)4047538-4 gnd |
| subject_GND | (DE-588)1022718-0 (DE-588)4047538-4 (DE-588)4118956-5 (DE-588)4054835-1 (DE-588)4039965-5 |
| title | Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] |
| title_auth | Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] |
| title_exact_search | Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] |
| title_full | Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] 2 Ion I. Croitoru |
| title_fullStr | Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] 2 Ion I. Croitoru |
| title_full_unstemmed | Ortodoxia şi Apusul în tradiţia spirituală a românilor unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] 2 Ion I. Croitoru |
| title_short | Ortodoxia şi Apusul în tradiţia spirituală a românilor |
| title_sort | ortodoxia si apusul in traditia spirituala a romanilor unitatea ortodoxiei si apararea credintei ortodoxe in fata propagandei protestante din secolul al xvii lea 2 vol |
| title_sub | unitatea Ortodoxiei şi apărarea credinţei ortodoxe în faţa propagandei protestante din secolul al XVII-lea ; [2 vol.] |
| topic | Rumänisch-Orthodoxe Kirche (DE-588)1022718-0 gnd Protestantismus (DE-588)4047538-4 gnd |
| topic_facet | Rumänisch-Orthodoxe Kirche Protestantismus Walachei Siebenbürgen Moldau Fürstentum |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=025366405&sequence=000002&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=025366405&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| volume_link | (DE-604)BV040459050 |
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