Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g.: (institucionalni otnošenija)
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Bulgarian |
| Veröffentlicht: |
Veliko Tărnovo
Faber
2012
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | In kyrill. Schr., bulg. - Zsfassung in engl. und russ. Sprache u.d.T.: The Bulgarian Orthodox Church and the state authorities in the Bulgarian Principality/Kingdom 1878 - 1912 ... |
| Beschreibung: | 568 S. Ill. |
| ISBN: | 9789544008215 |
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Datensatz im Suchindex
| _version_ | 1806960890212253696 |
|---|---|
| adam_text |
СЪДЪРЖАНИЕ
УВОД
ЕКЗАРХИЯТА КАТО БЪЛГАРСКА ПРОТОДЪРЖАВА ДО
1878
Г.
(ВМЕСТО ПРЕДГОВОР)
.10
Първа глава
ВЪПРОСЪТ ЗА ОТНОШЕНИЯТА МЕЖДУ
БЪЛГАРСКАТА ПРАВОСЛАВНА ЦЪРКВА И
ДЪРЖАВНАТА ВЛАСТ В КНЯЖЕСТВО/ЦАРСТВО БЪЛГАРИЯ
(1878-1912)
В ИСТОРИЧЕСКАТА ЛИТЕРАТУРА
.21
Втора глава
БЪЛГАРСКАТА ПРАВОСЛАВНА ЦЪРКВА
И ВРЕМЕННОТО РУСКО ОКУПАЦИОННО УПРАВЛЕНИЕ
1878-1879
Γ
.50
1.
Разпокъсване на екзархийския
диоцез
през
1878
г.
.50
2.
Българското висше духовество
и проф.
M.
Дринов в защита
на църковно-националното единство
.68
3.
Финансови и материални проблеми
.76
Трета глава
УЧРЕДИТЕЛНОТО И ПЪРВОТО ВЕЛИКО НАРОДНО СЪБРАНИЕ
1879
Г. ПОЛАГАНЕ НА ОСНОВИТЕ В ОТНОШЕНИЯТА
МЕЖДУ БЪЛГАРСКАТА ПРАВОСЛАВНА ЦЪРКВА И
ДЪРЖАВНАТА ВЛАСТ В КНЯЖЕСТВО БЪЛГАРИЯ
.82
1.
Текстовете от главата „За вярата" в руския и в българския
проект за основен закон
1879
г. Отношенията между
Българската православна църква и държавната власт
в Конституцията от
16.04.1879
г
.82
2.
БПЦ и изборът на княз през
1879
г.
.98
4
Четвърта глава
ВЗАИМОДЕЙСТВИЯ И КОНФЛИКТИ. ОТНОШЕНИЯТА
МЕЖДУ-БПЦ И ДЪРЖАВНАТА ВЛАСТ В КНЯЖЕСТВО
БЪЛГАРИЯ
1879-1883
Г.
.104
1.
БПЦ и първата парламентарна мисия в Русия през
1879
г
.104
2.
Опитите на първите две правителства да регулират
отношенията между БПЦ и държавата. Включване
на представител на висшето духовенство
в централната изпълнителна власт
.109
3.
Първият конфликт между БПЦ и държавната власт.
Неуспешният цезаропапистки експеримент на Др. Цанков
и либералското управление
1880
г.
.127
4.
БПЦ и държавната власт по време на т.нар.
„режим на пълномощията"
1881-1883
г.
.145
Пета глава
ПРИСПОСОБЕНИЯТ В КНЯЖЕСТВОТО ЕКЗАРХИЙСКИ
УСТАВ ОТ
1883
Г. И
НЕГОВОТО ПРИЛОЖЕНИЕ. НОВА
ЗАКОНОВА ОСНОВА ЗА РАЗВИТИЕТО НА ОТНОШЕНИЯТА
МЕЖДУ БПЦ И ДЪРЖАВНАТА ВЛАСТ В КНЯЖЕСТВОТО
.157
1.
Устройството и управлението на БПЦ в Княжеството
съгласно приспособения устав от
1883
г
.158
2.
Характеристика на промените, въведени
с
приспособения
в Княжеството Екзархийски устав от
1883
г.
.163
3.
Финанси и имущество на БПЦ според устава от
1883
г.
.165
4.
„За браковете"
-
нови моменти в църковното
законодателство
.168
5.
Проблеми в прилагането на Екзархийския устав,
приспособен в Княжеството
.169
A. Добавъчното възнаграждение на свещениците
.169
Б. Архиерейските заплати
.181
B. Духовните училища
.183
Шеста глава
ИЗОСТРЯНЕ НА ПРОТИВОРЕЧИЯТА И ОТКРИТО
ПРОТИВОПОСТАВЯНЕ МЕЖДУ БПЦ И ДЪРЖАВНАТА ВЛАСТ
В КНЯЖЕСТВОТО
1885-1887
Г.
.187
1.
БПЦ и Съединението
1885-1886
г.
.188
2.
Прилагането на приспособения в Княжеството
Екзархийски устав в Източна Румелия
.207
3.
БПЦ и политическата криза
1886-1887
г.
.215
4.
Св. Синод и държавните власти в Княжеството
1886-1887
г.
225
5.
БПЦ и изборът на княз Фердинанд
.235
5
Седма глава
БПЦ И ДЪРЖАВНАТА ВЛАСТ ПРИ УПРАВЛЕНИЕТО
НА СТЕФАН СТАМБОЛОВ
1887-1894
Г.
.244
1.
Правителството срещу Църквата
.244
2.
Сесия на Св. Синод през
1888
г. Изгонване
на синодалните членове от столицата
.258
3.
Временно стихване на напрежението между БПЦ и
държавните власти. Сесия на Св. Синод в Русе
1890
г.
.277
4.
Сесии на Синода в София
1890-1892
г.
Законодателни промени
.287
5.
Ново изостряне на отношенията между БПЦ и държавните
власти по повод изменението на чл.
38
от конституцията
.300
Осма глава
НОВ ЕТАП В РАЗВИТИЕТО НА ОТНОШЕНИЯТА МЕЖДУ
БПЦ И ДЪРЖАВНАТА ВЛАСТ В КНЯЖЕСТВО БЪЛГАРИЯ.
ЕКЗАРХИЙСКИЯТ УСТАВ
1895/1897
Г. И
НЕГОВОТО
ПРИЛОЖЕНИЕ И ИЗМЕНЕНИЯ В КРАЯ НА
XIX
И НАЧАЛОТО
НА
XX
ВЕК
.327
1.
Изготвяне и приемане на новия Екзархийски устав
през
1894-1895
г. Ново отношение на княжеските
държавни власти към БПЦ
.327
2.
Партиите и отношенията между БПЦ и държавната власт
.336
3.
БПЦ в подкрепа на държавните приоритети.
Миропомазването на престолонаследника по православен
обред и помирението
с
Русия
.338
4.
Приемане на частта „Бракове" от новия Екзархийски устав
1897 г.
.359
5.
Характеристика, приложение и изменения на Екзархийския
устав от
1895/1897
г. в края на
XIX
и началото на
XX
век
(до
1912
г.)
.362
Девета глава
БПЦ И ДЪРЖАВНАТА ВЛАСТ В ЦАРСТВО БЪЛГАРИЯ
1908-1912
Г
.375
1.
БПЦ и Независимостта на България
1908-1909
г.
.375
2.
Църковното единство на БПЦ и отношенията й
с
държавните
власти при два синода в две различни държави
1908-1912
г.
. 379
ЗАКЛЮЧЕНИЕ
.422
ПОСЛЕСЛОВ И БЛАГОДАРНОСТ
.431
6
ПРИЛОЖЕНИЯ
.433
Документи
.433
Кратък речник на остарели и чужди думи и на исторически
термини
.519
Епархии и епархийски управители в Княжество/Царство
България
1878-1912
г.
.525
Карта на Българската екзархия
1870-1912
г.
БИБЛИОГРАФИЯ
.527
РЕЗЮМЕ НА РУСКИ ЕЗИК
.547
РЕЗЮМЕ НА АНГЛИЙСКИ ЕЗИК
.558
СПИСЪК НА СЪКРАЩЕНИЯТА
.568
558
Pětko
St. Petkov
THE BULGARIAN ORTHODOX CHURCH
AND THE STATE AUTHORITIES IN THE
BULGARIAN PRINCIPALITY/KINGDOM
18781912
(Institutional relations)
Veliko Tarnovo
2012
SUMMARY
The present book is a result of my long-term efforts to collect information about
and to study a theme that has never been a priority for the Bulgarian historiography
for the last hundred years. Nevertheless a huge amount of literature on various aspects
of the studied problems is available and it has been examined thoroughly and criti¬
cally used in the present study. I do not make claims that by this work the problem of
the relations between the Orthodox Church and the state authorities in Bulgaria dur¬
ing the stated period of time is finally settled. The present text on the thus formulated
theme presents only one point of view, an authors interpretation that claims certain
originality and conceptuality however provisional this may be in historiography. The
definition „institutional relations" is necessary because the spectrum of relations and
interactions between the Bulgarian Orthodox Church and the state from
1878
until
1912
was extremely divers and it is difficult to study it and to present it in its full vol¬
ume in a single monograph. With the laying of the stress on the institutional relations
between the Bulgarian Orthodox Church and the state the target of research has not
been narrowed but has been specified: the constitutional/canonical and other decrees
are analyzed on which the relations between the Bulgarian Orthodox Church and the
state were based during that period; the development of the relations is traced in con¬
nection with the self-government of the Bulgarian Orthodox Church in different as¬
pects
-
administrative independence/restriction, financial maintenance and budget,
selection and training of personnel for the Bulgarian Orthodox Church; the interven¬
tion of the Church and its representatives in Bulgarian political life, state government
and foreign policy is discussed critically and many-sidedly.
1.
The Exarchate was a result of a nation-wide movement
-
religious in form
and political in character. Its constituent assembly (the Council of Church and
Peo-
Резюме на английски език
559
pie of
1871)
and the Exarchate constitution adopted by it (the Statute for the Ad¬
ministration of the Exarchate from
1871)
were events and acts that characterized
manifestation of national unity and political commitment to a common Bulgarian
national and state future rather than of specific religious difference and solidarity.
The Exarchate historically made preparations for the establishment of the new Bul¬
garian state system, it was a specific Bulgarian
proto-state,
with modern structure
and administration at that, in spite of its religious form. But thus it could and man¬
aged to function only for a short period of time and only in the conditions in which
it had been established, i.e. in the Ottoman Empire
(1870-1878).
2.
However paradoxically it may look at first sight, in fact the Bulgarian Exar¬
chate was not only a result of the decades-long efforts of the Bulgarians for a national
emancipation in the conditions of the Ottoman Empire. It was a supreme achieve¬
ment of the Bulgarian
proto-state
modernity which, alas, could not survive in its initial
form in the changing political and international legal conditions after
1878.
As a
historical construction the Exarchate continued to exist even after
1878
and kept on
functioning predominantly as a Bulgarian nation-guarding institution in the Otto¬
man Empire until the wars of
1912-1913
and this is an undeniable fact and a political
contribution of a large number of spiritual and secular leaders from the „century of
nationalism". But its functioning as an Orthodox Church of the Bulgarians with
specific and predominantly spiritual tasks even after
1879
was placed in front of ob¬
stacles and hindrances that were difficult to overcome. Part of those were connected
with the irreversible political results of the Russian-Turkish War of
1877-1878,
and
others ensued from the mere character of the prolonged Bulgarian-Greek church and
national struggles that ended without a winner from church point of view.
3.
By tradition, although our secular humanities bring forward the nation-
protective functions of the Exarchate in the Bulgarian regions of the Ottoman Em¬
pire that were not liberated, they do not give an account of the great significance of
the social role of the Church in the politically autonomous Principality: to give spiritual,
moral landmarks to its congregation (that reached up to
84%
of the entire population
at the beginning of the 20th century), to bring it together and to unite it in the name of
the highest goals.
The neglectful attitude of the state towards the providing of means of liveli¬
hood for the clergy and the training of highly educated church functionaries, the
spreading of political suspicion over the pastoral work of the clergy in the long run
led to its formalizing and profaning, especially as far as the activities of the lower
clergy were concerned. On the other hand, from the moment of the establishment
of the Exarchate people with inadequate and unprofessional education were drawn
in the responsible priestly service. The theological training of the clergy remained
extremely unsatisfactory even after
1879:
out of
1992
parish priests in
1905
only two
were university educated in theology,
309
were educated in a secondary theologi¬
cal school,
294
had finished only secondary schools, and all the rest had finished
elementary schools. For that reason the work of the parish priest was mainly formal.
The same was the situation with the monks who were too few in number
-
about
300
560
Българската православна църква и държавната власт в Княжество/Царство България
in
100
monasteries for the period; moreover many of them were illiterate or semi-
literate without inclination for ascetic way of life. Things came to the situation that
the supreme spiritual power itself acknowledged the faults of the preacher's work
and in
1902
tried to revive it through the establishment of a special Preachers Fond.
The „poor religiousness" of the Bulgarians was explained with the circumstance that
„the state did not care about having an educated and enlightened clergy and the
Church did not have at its disposal the material resources for this purpose". This line
of analysis and generalization necessitates the conclusion that the church activities
during the period were inadequate and were performed for the sake of appearances.
The basic church activities of the Bulgarian Orthodox Church were also hin¬
dered by the centuries-old inclination of the Bulgarians towards professing the reli¬
gion in a natural, everyday, ritual way, mixed up with a great portion of superstition
and paganism at that. Another impediment was the anti-religious and anti-church
mind of the Bulgarian intellectuals that was current even at the end of the 19th cen¬
tury. The clergy and the Church were looked upon as something retrograde which
did not deserve concern and care. Even the teaching of religion at the schools en¬
countered great difficulties though it was enacted by the law. The training in this
subject was done by teachers who were lay people. Only few of them were genuine
believers and most of them thought that it was their duty to fight against the religion
and the Church as being prejudices and anachronisms
-
entirely in the spirit of the
anti-religious and anti-church ideological testament of Hristo Botev from
1875.
During the whole studied period the Bulgarian state in the person of the two
monarchs and several governments and legislative assemblies only formally recog¬
nized article
37
of the constitution which decreed that in the Bulgarian state Or¬
thodoxy was „the dominant denomination". The Bulgarian Orthodox Church main¬
tained uppermost influence only in the public festivity. According to the Law of the
Holidays in the Principality of
1900,
out of
33
holidays during the year circle (with¬
out the Sundays)
25
were church holidays. Representatives of the Church took part in
the state holiday rituals, bible classes and religious instruction were taught at schools,
garrison priests acted in the army, i.e. there were „outward signs that Bulgaria is an
Orthodox country". But in reality this was only an honourable role that the ruling
intellectuals assigned for the Bulgarian Orthodox Church as „an honoured national,
cultural, and moral institution". During those years not only the stipulated by the
Constitution Law of the foreign religions was not adopted, thus allowing them to
function freely (in a certain sense even more freely than the allegedly dominant Or¬
thodox religion), but yet another Orthodox church except the Bulgarian Orthodox
Church continued to function within the boundaries of the Bulgarian state. The Pa¬
triarchate kept metropolitan bishops in five towns (Varna,
Nessebar,
Pomorie, Sozo-
pol, and Plovdiv). Not until
1906,
the Greek bishops were expelled in response to the
outrages of Greek detachments in Macedonia.
4.
Though „Bulgaria of
San Stefano"
never existed in reality as a Bulgarian state
with a Bulgarian government spreading everywhere within its fixed boundaries, the
ideal with this designation became a leading national and political goal for the Bui-
Резюме на английски език
561
garians at the end of the 19th century. And since the Exarchate was established and
developed as a Bulgarian
proto-state
which covered the greater part of the Bulgarian
land and population until the war of
1877-1878,
it or more precisely the thinking of
it as of once again possible national and political (and religious only as a matter of
form) institution in the changed conditions after
1878,1
orientated in
a „San Stefano"
direction the hopes of most of the secular and quite few of the church intellectuals.
Though it played the role of a legitimate and internationally recognized all-Bulgarian
institution only for a short period of time, with its nation-preserving and nation-
consolidating experience the Exarchate inspired the constitutors-constitutionalists,
who most certainly were patriots, that exactly by its preservation as a Church of all
the Bulgarians and by the desirable common synodical self-government introduced
in the text of article
39
of the Constitution the national unity would be preserved
even in the considerably changed political conditions after the Berlin treaty that di¬
vided the national land and the exarchic diocese between four different countries.
The
naïve
hope and the political philosophy put in article
39,
regardless of their
forthcoming refutation by the suzerain and his administration and also by the actual
circumstances that proved their inapplicability, continued to be followed stubbornly
by the exarch as well as by the Bulgarian ruling figures who supported his national-
political service in the Ottoman capital. And this policy gave its evident results
-
be-
rats for seven exarchic bishops in the European vilayets of Turkey, a wide school and
church net at the end of the 19th and the beginning of the 20th century.
However, the political development, especially after the unsuccessful upris¬
ings of
1902-1903
and with a view to the ineffective attempts at real reforms in Eu¬
ropean Turkey, drove the Bulgarian state in another direction
-
towards a decision
for a radical solution through a war with the Ottoman Empire. As the exarch rightly
foresaw even in
1900,
the very idea of a revolution and war contradicted to the
evolutionary activities of the Exarchate and in a following moment would threaten
to destroy it. When that moment came in
1913,
Joseph I not quite reasonably cast
the whole blame on the monarch and assumed that with his abdication in favour
of the heir to the throne prince Boris, what was lost could be restored. It is possible
to presume that actually such a change on the Bulgarian throne before the World
War I could have a positive effect and could protect the country from extreme deci¬
sions and hasty orientation but this did not happen and strictly viewed it is not an
objective of history. In the last reckoning and through the practical realization of the
national unifying policy the Exarchate and the Bulgarian state missed each other.
Thus the cherished conception of article
39
and the long adhering to its philosophy
at the cost of the impossible common synodal administration of the Bulgarian Or¬
thodox Church and the actually one-man management of the Exarchate by Joseph
I, remained a unrealized desire as far as for the creators of this philosophy and its
corresponding exarchic policy the issuing of berats for Bulgarian bishops in Turkey
and the maintaining of Bulgarian churches and schools there were not the final aim
but means to achieve this aim which was the annexation of these territories to Bul¬
garia and the integration of their population. It did not happen and somehow made
562
Българската православна църква и държавната власт в Княжество/Царство България
senseless the efforts and the victims that the stubborn following of the philosophy
of article
39
cost.
5.
In order to fulfil its mission adequately the Bulgarian Orthodox Church
had to have a constant and adequate contact with its flock. The firs serious problem
that was established even in
1878
was connected with the really poor material status
of the Church
-
the devastation after the war, the shortage of resources, the slow re¬
construction of churches and monasteries. The second problem concerned the per¬
sonnel. As it has become clear ever since the establishment of the Exarchate a lot of
inadequately educated people without special training were drawn in it for priestly
service. Such were most of the parish priests even after
1879
and for a long period
of time the Principality had only one three-form theological school which became
a six-form ecclesiastical school at the beginning of the 20th century. The attempts
of the Holy Synod to persuade the government in the necessity of the opening of a
theological faculty at the Sofia University for the training of highly educated person¬
nel for the Bulgarian Orthodox Church took effect only in the spring of
1912,
when a
decision was made to start the construction of a building for an institution of higher
theological education. Directly connected to the personnel failings was the problem
of the slow and incomplete settling of the question of the priests' maintenance and
from here
-
the lack of adequate motivation for the correct fulfilment of their pro¬
fessional obligations. Exactly the priests were the bridges through which clergy and
laity associated. And most of them had neither theological education nor means for
normal existence. That is why this kind of church activity remained at the level of the
everyday, ritual piety (there were exceptions, of course).
As far as the high clergy in the Principality/Kingdom of Bulgaria was con¬
cerned, there the problems with the theological education and the maintenance were
not so serious. And still, most of the bishops in the Principality during the studied
period were not educated in theology at a higher institution but had finished some of
the specialized theological schools. But this factor should not be absolutized because
there were bishops, who although not educated at a higher specialized institution,
gained high theological knowledge and this became clear in their pastoral work.
The organizational and structural problem should be added to the many dif¬
ficulties in front of the complete realization of the mission of the Bulgarian Orthodox
Church in the Bulgarian state. During the first years after
1878,
the Bulgarian Or¬
thodox Church in the Principality was ruled according to a statute which was inap¬
propriate for the new conditions (the one from
1871).
Besides quite soon, already
during
1880,
the greater part of the clergy's energy (especially that of the high clergy)
was mobilized and directed for resistance against the state inclination and desires for
reorganization of the church administration that were demonstrated by one of the
two parties which had a wide popular support. And from there the inherited antipa¬
thy between most of the bishops and the leaders of the Liberal Party even after its
splitting up. The intimacy between the conservatives and the high Orthodox clergy
so often emphasized in the historical literature should not be exaggerated and it did
not concern all the bishops at that. The moderate political behaviour of the
conserva-
Резюме на английски език
_563
tives, their close relations with the monarch and inclination for solving the problems
of the Church in accordance with its supreme authorities were the factors that drew
closer the high clergy and the functionaries of this small and poorly active political
party which after the collapse of the so called regime of commissions disappeared
from the political scene.
And so, it was not until
1883,
that the Bulgarian Orthodox Church in the
Principality acquired the necessary church law for its organization and administra¬
tion
-
a law that, imperfect as it was, proved to be a good basis for the stabilization
of the church activities so neglected after the war. But it turned out that the expected
results did not come out again:
1)
because for a long time the extra reward for the
priests was not applied;
2)
because the Holy Synod which was the supreme arbiter
in a number of specific church disputes was rarely, almost sporadically convoked;
3)
because of the specific political situation that engaged part of the clerics of the Bul¬
garian Orthodox Church in different political roles and actions that were accepted
with ambiguity by the society and the Church itself. But the tendency of closing and
self-isolation of the Bulgarian Orthodox Church in the Bulgarian state continued to
develop even after
1883.
The priestly class felt wronged both by the state and the high clergy which after
the adoption of the new statute of the Exarchate in
1895
finally took in their hands
the administration and the most important church acts in the Principality. The high
ecclesiastics also shut themselves up in their specific synodal and prelatic functions
striving to isolate themselves without any conflict from the exarch that had settled
down permanently in Istanbul and supported the priority of the exarchic nation-
preserving tasks over the specifically church ones in the Bulgarian state. They also
isolated themselves from the state-governing factors in Bulgaria who with conviction
and almost dedicatedly supported the exarch in his priority activities. That is why the
noisy announcement in the press about the disagreement between the two Bulgar¬
ian church centres in Sofia and Istanbul, made by the metropolitan bishop Simeon
in
1910,
was not prompted by self-interested striving after priority but was a form of
an original protest against the easiness and the lack of discrimination demonstrated
by the president of the Synod and the governing circles in the Kingdom when they
accepted the established tendency of church development as satisfactory and unal¬
terable. Unfortunately since the Synod was also to blame for some of the disorders
in the church life in the Bulgarian state, the otherwise well-grounded public protest
of the prestigious bishop as well as the adequate position of the synodal commission
of experts on the problem of a possible way out and preservation of the church-
administrative unity did not meet wide public support.
And only some years later, in the course of the Balkan wars and especially
after them, it turned out that everything for the sake of which the exarch had fought
for decades on and the church activities of the Bulgarian Orthodox Church in the
Principality had been neglected, was irrevocably lost. After the Bucharest treaty of
1913,
for the Bulgarians that remained in Greece, Serbia and Romania there was no
firman and there was no Exarchate as well. Under the Istanbul treaty of
1913,
some
564
Българската православна църква и държавната власт в Княжество/'Царство България
possibilities for the continuation of the pre-war exarchic activities in public benefit
existed only for the Bulgarians who remained in the Ottoman Empire. But with the
moving of the head of the Bulgarian Church and the main office of the Exarchate to
Sofia they also were restricted in so far as the Ottoman rulers had always recognized
and contacted Joseph
1
as a private representative of the Bulgarians in the Empire but
not the Exarchate as an institution through its governing bodies determined in the
statute
-
the Synod and the Council.
At the end of the 19th and the beginning of the 20th century, having overcome the
stage of sharp confrontation and having smoothed away the extremes in their relations,
the Bulgarian Orthodox Church in the Principality and the state authorities succeeded
in achieving stability in their relations. Regardless of the sporadic oppositions on con¬
crete problems in the years until the beginning of the Balkan War, the balanced relations
between them prevailed. The sharpness introduced by the seemingly internal church
dispute over the leadership in the Church and the form and the way of realization of the
church-administrative unity of the Exarchate in Turkey and the Bulgarian Orthodox
Church in the Kingdom was not overcome and attenuated until
1912 -
it simply ceased
to be topical with the beginning of the Balkan War and the problem that it expressed
remained unsettled in spite of the proposals of Sofia Synod of
1911 -
sensible and con¬
sistent with the constitution and the canons. Thus a long period of the development of
the relations between the Bulgarian Orthodox Church and the state ended without an
evident and categorical solution, without harmonic cadenza
-
the problems that existed
between the state and the Church until
1912
remained after the wars
(1912-1918)
too
and demanded solutions in the new and essentially changed post-war conditions.
CONTENTS
INTRODUCTION
.
THE EXARCHATE AS A BULGARIAN
PROTO-STATE
UNTIL
1878
(INSTEAD Of A PREFACE)
.10
Chapter one
THE QUESTION OF THE RELATIONS BETWEEN THE BULGARIAN
ORTHODOX CHURCH AND THE STATE AUTHORITIES
IN THE BULGARIAN PRINCIPALITY/KINGDOM
(1878-1912)
IN HISTORICAL LITERATURE
.21
Chapter two
THE BULGARIAN ORTHODOX CHURCH AND THE PROVISIONAL
RUSSIAN OCCUPATION GOVERNMENT
1878-1879.50
1.
Fragmentation of the exarchic diocese in
1878.50
Резюме на английски език
565
2.
The Bulgarian high clergy and Prof. M. Drinov in defence
of the church-national unity
.68
3.
Financial and pecuniary difficulties
.76
Chapter three
THE CONSTITUENT AND THE FIRST GRAND NATIONAL ASSEMBLY
IN
1879.
LAYING THE FOUNDATIONS OF THE RELATIONS BETWEEN
THE BULGARIAN ORTHODOX CHURCH AND THE STATE AUTHORITIES
IN THE BULGARIAN PRINCIPALITY
.82
1.
The texts from the chapter „On the religion" in the Russian and
Bulgarian draft for a fundamental law of
1879.
The relations between
the Bulgarian Orthodox Church and the state authorities in
the Constitution of
16.04.1879.82
2.
The Bulgarian Orthodox Church and the choice of a prince in
1879.98
Chapter four
INTERACTIONS AND CONFLICTS. THE RELATIONS BETWEEN
THE BULGARIAN ORTHODOX CHURCH AND THE STATE AUTHORITIES
IN THE BULGARIAN PRINCIPALITY
1879-1883.104
1.
The Bulgarian Orthodox Church and the first parliamentary mission
in Russia in
1879.104
2.
The attempts of the first two governments to regulate the relations
between the Bulgarian Orthodox Church and the state.
Inclusion of a representative of the high clergy in the central
executive power
.109
3.
The first conflict between the Bulgarian Orthodox Church and the state
authorities. The unsuccessful caesaropapist experiment of
Dragan Tsankov
and the government of the Liberals in
1880.127
4.
The Bulgarian Orthodox Church and the state authorities during
the so called regime of commissions
.145
Chapter five
THE EXARCHIC STATUTE OF
1883
ADAPTED IN THE PRINCIPALITY
AND ITS APPLICATION. NEW LEGAL BASIS FOR THE DEVELOPMENT
OF THE RELATIONS BETWEEN THE BULGARIAN ORTHODOX CHURCH
AND THE STATE AUTHORITIES IN THE PRINCIPALITY
.157
1.
The structure and administration of the Bulgarian Orthodox Church
in the Principality according to the adapted statute of
1883.158
2.
Characteristics of the changes introduced in the Exarchic statute
of
1883
adapted in the Principality
.163
3.
Finances and property of the Bulgarian Orthodox Church according
to the statute of
1883.165
4.
„On the marriages"
-
new moments in the church legislation
.168 |
| any_adam_object | 1 |
| author | Petkov, Petko St. 1963- |
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| building | Verbundindex |
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| era | Geschichte 1878-1912 gnd |
| era_facet | Geschichte 1878-1912 |
| format | Book |
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| id | DE-604.BV041048298 |
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| indexdate | 2024-08-10T01:09:50Z |
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| spelling | Petkov, Petko St. 1963- Verfasser (DE-588)1035195127 aut Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) Petko St. Petkov Veliko Tărnovo Faber 2012 568 S. Ill. txt rdacontent n rdamedia nc rdacarrier In kyrill. Schr., bulg. - Zsfassung in engl. und russ. Sprache u.d.T.: The Bulgarian Orthodox Church and the state authorities in the Bulgarian Principality/Kingdom 1878 - 1912 ... Bŭlgarska Pravoslavna Tsŭrkva (DE-588)6096194-6 gnd rswk-swf Geschichte 1878-1912 gnd rswk-swf Kirchenpolitik (DE-588)4030745-1 gnd rswk-swf Religionspolitik (DE-588)4049416-0 gnd rswk-swf Exarchat Bulgarien (DE-588)4449591-2 gnd rswk-swf Bulgarien (DE-588)4008866-2 gnd rswk-swf Bulgarien (DE-588)4008866-2 g Kirchenpolitik (DE-588)4030745-1 s Religionspolitik (DE-588)4049416-0 s Bŭlgarska Pravoslavna Tsŭrkva (DE-588)6096194-6 b Exarchat Bulgarien (DE-588)4449591-2 g Geschichte 1878-1912 z DE-604 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=026025574&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=026025574&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Petkov, Petko St. 1963- Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) Bŭlgarska Pravoslavna Tsŭrkva (DE-588)6096194-6 gnd Kirchenpolitik (DE-588)4030745-1 gnd Religionspolitik (DE-588)4049416-0 gnd |
| subject_GND | (DE-588)6096194-6 (DE-588)4030745-1 (DE-588)4049416-0 (DE-588)4449591-2 (DE-588)4008866-2 |
| title | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) |
| title_auth | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) |
| title_exact_search | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) |
| title_full | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) Petko St. Petkov |
| title_fullStr | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) Petko St. Petkov |
| title_full_unstemmed | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. (institucionalni otnošenija) Petko St. Petkov |
| title_short | Bălgarskata pravoslavna cărkva i dăržavnata vlast v knjažestvo/carstvo Bălgarija 1878 - 1912 g. |
| title_sort | balgarskata pravoslavna carkva i darzavnata vlast v knjazestvo carstvo balgarija 1878 1912 g institucionalni otnosenija |
| title_sub | (institucionalni otnošenija) |
| topic | Bŭlgarska Pravoslavna Tsŭrkva (DE-588)6096194-6 gnd Kirchenpolitik (DE-588)4030745-1 gnd Religionspolitik (DE-588)4049416-0 gnd |
| topic_facet | Bŭlgarska Pravoslavna Tsŭrkva Kirchenpolitik Religionspolitik Exarchat Bulgarien Bulgarien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=026025574&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=026025574&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
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