ABSTRACTS

VASILE RUS, Missio Dacica from tolerance to religious intolerance Abstract: At the end of the 16th century, more precisely in 1579, Christs Society sent its first missionaries in Transylvania. According to time documents they were twelve, same as the apostles sent by Jesus in the world to teach faith in God, that is Christian belief. According to the Jesuit Institutum, missionaries that came from Poland, under command and protection of the Spanish provincial Campanus, depicted Jesus on the same line, yet in a changed social-historical context: apostolic spread of the Christian belief had to be accompanied and protected by defending faith, exactly against some social states which were also claimed from Jesus, but which in fact had torn his mystical body. Or, religious tension which finally even led to bloodshed was fought against by missionaries of the Jesuit Order by full use of reason, the only measure capable to quench the blind passion of the Protestants. In a dramatic scenario, Jesuit missionaries seemed defeated by the expulsion decree issued by the Diet from Media. But the farewell speech of the Jesuit fathers transformed into a new testament that introduced again interhuman tolerance against and despite all intolerances (homo homini lupus est). Keywords: Christian belief, Jesuit Order, faith, tolerance, intolerance. EDIT SZEGEDI, Adiaphora and Intraconfessional Tolerance the Crypto-Calvinists Abstract: Followers of the mediating theology of Melanchtonian type, named also Crypto-Calvinists, as they were suspected of being supporters in disguise of the Swiss Reform, played an essential role in the life of Augustan Church from Transylvania, at least until 1615. The issue of indifferent things or adiaphora and first of all approach of the pre-reformative inheritance got a decisive role in interconfessional debates and in relations with the central power. Thus their role modified and received a political dimension, turning from off issues into signs of identity. For Crypto-Calvinists was raised the question for how long these still can be bridged with the reformative identity, so for how long they will be tolerated. Necessity of delimitation and at the same time the wish of mediating and avoidance of narrowing the theological horizon proved to be difficult issues, yet which were solved in a surprising manner. Keywords: Augustan Church, Swiss Reform, adiaphora, Crypto-Calvinists, identity. OVIDIU OLAR, A time to speak. The printing activity of Dositheos Notaras, Patriarch Of Jerusalem ( 1707) Abstract: Renowed personality of eastern orthodoxy from the time of Turcocratia, patriarch Dositheos Notaras of Jerusalem was a subject dealt with by an impressive number of studies. Yet, unfortunately, his attitude towards Union of a part of Transylvanian Romanians with Rome did not enjoy deserved attention. Trying to supply this historiographic gap, this article proposes to place in context editorial projects of the active and influent patriarch. Thus it will be revealed in a more clear light the meaning of his actions defining the good and real faith and will be

ABSTRACTS perceived better the seriousness of some concepts, such as religious tolerance or intolerance. Keywords: Dositheos Notaras, belief system, confession of faith, Greek printing activity, Orthodox polemics. WALDEMAR DELUGA, Armenian Art in Warsaw (18th and 19th Centuries) Abstract: The article presents the Armenian art in Warsaw from 18 th to 19th Century, in the capital city established in 1596 by Sigismund III Waza, where was inhabited mainly by merchants who conducted various sorts of economic activity between Gdansk to Lviv. The earliest traces of Armenian presence in Warsaw and neighbouring towns can be found in catholic churches. The first Armenian monuments we cans see in the catholic churches from 17th and 18th Century. In the second part of article author presents many elements of the polish national dress. Many such noble persons came to Warsaw for the proceedings of the Sejm. When they purchased new clothes, they required elements that would indicate their noble origins as well as their wealth. These elements included silk sashes made usually by Armenian craftsmen. By the end of the 18th century, the demand for oriental cloth sank. This was caused not only by new trends in fashion, but also by the downfall of the Polish state. Armenians closed their workshops near Warsaw. However, regardless of the changing fashion, some Polish noble houses remained faithful to the most substantial elements of the nobles attire: the headpiece, orders and the sash. In the 19th century Armenians in Warsaw got involved in the Poles patriotic undertakings aimed at liberating the country from Russian rule. Painters of Armenian descent were active in Warsaw, including Jan Klemens Minasowicz and Rafa Hadziewicz. Keywords: Polish Armenians, Polish-Lithuanian Commonwealth, art, 18th Century, 19th Century. ANA DUMITRAN, Icon as intermediary of miracle and expression of confessional identity. Case study: Miraculosa Beatissimae Virginis Maria Claudiopolitana Abstract: Although icon as cult object is a specific reality for eastern Christianity, the miraculous image dominates the whole Christian world, and its systematically promotion is a characteristic of Occidental Christianity, of Catholicism in fact, which, by the Trento Council, although delimitated very clearly and restrictively reference to artistic representations, it still made full use of them in the recuperation of the lost status in front of Protestantism. This way of (re)conversion was followed mainly in historical Hungary, as the Habsburg armies recuperated territories occupied by the Turks, and the miraculous icon of the Theotokos from Cluj harmonizes admirably with the re-Catholicization phenomenon, next to images from Mariapcs, Tyrnavia and Gyr to remember only those more often circulated by the propaganda, especially the Jesuit one. Icon from Cluj worth paying special attention not only due to this instrumentalisation, but especially because of its Romanian and orthodox antecedents and duplication it suffered after acknowledging authenticity of miracle of shedding tears occurred in Nicula at the end of the 17th century. Due to this duplication, the worshipping of the icon developed in parallel to Romanians (Greek-Catholics and the 420

ABSTRACTS Orthodox as well) and Catholics (Hungarians especially, but also Germans). It is very interesting initial perception of the environment in which the miracle happened and the manner by which it will developed, noticeable in relation with other similar phenomena occurred throughout the 18th century. If in 1699 was considered or hoped at least for union of Romanians with the Church of Rome, these proved useful also for providing the object from which was expected and obtained an important number of conversions to Catholicism amongst the Hungarians. Subsequently, the Divinity was refused the right of making miracles in the churches of schismatics, evidence that not only rationalism intervened in judging weeping of icons. Also by the installing itself of the icon in Cluj, the icon became a symbol of Catholicism, mainly of the Hungarian one, getting to believe that the tears of the Virgin were shed so that the Hungarians to return to real faith, being forgotten that the miracle occurred in a church of Romanians, and that it would have been normally to regard them too. We assist, thus, throughout the whole 18th century and the first decades of the following one to development of two trends of the Marianic cult concerning this relic: one very extensively propagated through the media, in which the Virgin, as Patrona Hungariae, assumes the similitude with the icon from Cluj, the other one is hardly noticeable documentary, yet tenacious in its traditional forms of expression, which will assure a much longer survival. I dont believe we can speak of a competition between them, because, in the official speech, they ignored reciprocally. Yet, secondly, the great number of copies spread both in the Catholic churches and those of the Romanians, both of the Orthodox and the Greek-Catholics, preserved alive both image of the icon and recall of the miracle of weeping. For this reality, the Romanians owe a lot to the Jesuits and subsequently, to piety of the whole Catholic community from Transylvania, while the numerous miracles performed by the icon from Cluj were invoked in continuation of the miracle occurred in a church of the Romanians. The Theotokos from Nicula made such miracles for the Hungarians and the Virgin from Cluj, through engravings ordered by the Jesuits, which became models for the Romanian painters, embellished churches of the Romanians, there resulting a supraethnical and supraconfessional symbiosis which almost has no other model to compete with in the history of Transylvania. Out of the miracles performed by the two icons, this is maybe the most important, as it built bridges and brought communion there where history of last centuries dug ditches and stirred hatred. Yet it is also the most discrete miracle, most difficult observable, and, as such, not recorded by official histories of the two relics. Before it, we are today just like those who were asked to acknowledge whether the icons had really wept or not. Similarly as them, remains to identify what answer would advantage us mostly. Keywords: Mother of God, Nicula, Jesuits, copperplate, religious propaganda. MIHAELA VLSCEANU, Between imposed architectural models and their representation. The evolution of baroque Orthodox architecture from Banat (18 th Century) Abstract: Once with transformation of Banat into imperial province, enter also religious Catholic orders interested in attracting to an as broad as possible number of believers from an area that was under the Ottoman rule for 164 years. Jesuits, Bosnian Franciscans, Piarists and Brothers of Misericordia will establish in the province newly acquired by the Habsburg Empire, with the status of imperial province, new quarters of 421

ABSTRACTS orders, monasteries and schools, these orders being the ones that introduced in the newly built architecture, central-European Baroque elements. Amongst these orders, the Jesuits will be the first who will transform old churches (as it is St. George church from Timioara) into Jesuit churches and by religious fervour, eloquent sermons and religious tolerance will attract a great number of supporters, succeeding in short time to convert both Protestants and Orthodox Jews. Manner by which their sermons succeeded to mark even a new way of life, transforming the magnificent celebration of feasts from the Catholic calendar, into inside of some monumental churches whose indoors were scenographically arranged to impress man of the 18th century, who was under the permanent threat of fatality, armed conflicts, disasters, will constitute the visual support of the winners ideology. Churches that the Catholic orders from Banat will built in Banat throughout the 18th century will be monumental constructions derived from the prototype made by A. Pilgram, basilical plan with two towers on the facade, extensive choir and grandious indoors with main altar and lateral altars as necessary elements of Baroque scenography. Tolerance towards the Orthodox population from the province is noticed in taking over the architectural models from the Catholic environment, only that tolerance was restricted to models, merely with several exceptions (the church of the Metropolitan See from Sremski Karlova and the Serbian church from Timioara) the Orthodoxs were allowed to build church cathedrals with two towers on the facade, in the majority of the cases there being accepted only constructions with a massive tower on the surface. Keywords: Baroque, architecture, evolution, influences, Banat. ATTILA VERK, Tolerated heresy or cultural reception? Prints from Halle in 18 th century Transylvanian Saxon libraries Abstract: The importance of the East German Halle an der Saale city in the intellectual history of the Carpathian Basin and especially that of Transylvania has not been a question under debate for a long time in academic circles. The Halle-Hungarian relations have been examined in various fields (e.g., history of church, religion, literature, education, economy and medicine). Although the fields of studies listed have different research focuses, they meet in one point for sure, since books and archival records are needed for the research in which the examined texts are found. However, this fact is nothing new. It is a remarkable and inexplicable phenomenon though, that the results of basic research in book history have not been applied to a greater extent in the above mentioned historical disciplines lately. The author has worked for fourteen years in Transylvanian archives and libraries, where he dealt with the exhibition of 16-18th century prints. This activity was completed by another long-term research the work carried out in the Franck Foundations (Franckesche Stiftungen) historical collection in Halle (which approximately means 13.000 portraits, 3.000 maps and views, 100.000 old books). The publishing of the identified and exhibited Hungarica and Transylvanica documents is still in process in the form of catalogues. The author has chosen a reverse order, for he makes an attempt to find the traces of Halle prints in Transylvanian Saxon libraries, as well as an answer to the question of why Halle publications dominate in the Transylvanian collections revealed so far. Is the tolerance in Transylvania of pietism, the non-conformist denominational 422

ABSTRACTS intellectual stream stemming from Halle that is behind the phenomenon or are we rather the witnesses of the cultural influences of Halle in the Carpathian Basin? The issue is complex; doubts and questions have arisen in connection with it. Keywords: Halle, Transylvanian Saxon libraries, pietism, cultural reception, prints. GRETA-MONICA MIRON, Parochial clergy during the time of Sofronies riot identity issues Abstract: We focused on the study of the world of the rural Romanian communities which were challenged between 1759-1762, during the riot led by monk Sofronie, to choose between orthodoxy and union. During those years of turmoil, confessional confrontations between spreaders of the orthodoxy and those of the union, in which simple believers were the target of contradictory identity confessional speeches, priests, as the most educated in that uneducated Romanian world, as spiritual teachers of the villagers would have had an important role in guiding them, and thus, finally, in defining them a confessional identity. I wished to render in this case study referring to the pro Orthodox movement of monk Sofronie in Dbca county the stimuli for identity definition of the parochial clergy in a moment of crisis, making use of the statistics and surveys conducted by county authorities and protopopes, in villages. How did react the Uniate priests to the riot led by the Orthodox monk Sofronie? What confessional identity options have they made and why? These are the questions for which I tried to find answers, a quite difficult step having in view the fact that in the absence of some direct explanations of those in question, remain to understand their behaviour only defectively exposed motivations, given by the laic or ecclesiastic census takers, susceptible of distortion, and contextual information, resulted also from statistics (referring to seniority of the priests on parishes, social status and standard of living). Uniate priests were contested by the laics who became non-Uniate and who considered them to be excommunicated, heretical, and reprobate, those who defile believers during fasts, Arians or idols who poison parishioners with the holy Eucharist, murderers who infest them with the Catholic religion, damned and hand and glove with pope. As such, they attempted to accommodate with the new situation: some committed apostasy temporarily, returning after a while (several months, in general) at the union, others remained Uniate throughout the riot, and others committed apostasy definitively, becoming, some of them, active spreaders of orthodoxy. Noticing the repeated slipping over from union to orthodoxy and vice versa throughout several years, we wondered what determined the priests to declare themselves Uniate in the end. So, we attempted to see whether the social status, circumstances, place and person that ordained them or taking and oath of loyalty towards the union mattered in the choice of the priests for union. Result of the investigation shows that situations were diverse: priests ordained by orthodox bishops and others ordained in the diocese by the Uniate bishops who left the Union declaring orthodox, wealthy priests who remained Uniate next to others poor. Motivations of the choice for union were thus different from case to case, concerned experiences and personal convictions of the priests. By what means would they have considered Uniate? Which were the defining elements of the assumed confessional identity? Sources, extremely poor, convinced me that for priests who declared Uniate before census takers 423

ABSTRACTS and parishioners throughout the riot same as for those who, after a short period of apostasy, came back to the union, defining identity elements were loyalty towards the church they were part of and obedience towards its hierarch. Keywords: rural Romanian communities, orthodoxy, union, confessional identity, social status. RADU NEDICI, Confessionalism and national ideology: forms of interdenominational tolerance and intolerance in the Transylvanian Greek Catholic discourse (the second half of the 18th century) Abstract: Confronted with a violent challenge at the middle of the 18 th century, the Greek Catholic clerical lite had to overcome not only difficulties in producing the theological discourse, but also those resulting from the need to indicate the confessional alterity of individuals that continued to be part of the same ethnic community. As far as faith functioned in the Romanian area of post-Byzantine culture as means for validating the bounds of community, the innovation that intervened at the level of political imaginary, which merged in an unique argument the scholarly explanations on Latin origin and those referring to ecclesiastical past, proved to be decisive in order to legitimize the option of full communion with the Church of Rome. Assuming an approach interested mainly in the confessional formation of the Uniate identity in Transylvania, this article proposes a reappraisal of the role held by the national theme, interpreted as an essential element of Greek Catholic propaganda. There are also questioned the implications that this restructuring of membership criteria had with regard to the games of exclusion, which affected the members of the other Romanian confessional family. The inquiries over the avatars of the confessional nationalism in the period marked by the meditations of the Basilian monk Gherontie Cotore in 1746 and subsequently by the historical and philological works of the Transylvanian School, delineate an image of gradual interdenominational tolerance, that run parallel with the civil tolerance promoted by the State and whose effects largely concerned the longue dure. Keywords: confessional nationalism, Romanian Greek Catholic Church, identity, alterity, political community. DM HEGYI, Sr. Dniel Ercsei (1744-1809) and the religious toleration Abstract: Sr. Dniel Ercsei was born in rkeser (Cheereu) in 1744, and he studied at the Calvinist College in Debrecen. He studied between 1774-1777 at the University of Basel. After he returned to Hungary, he was working as reformed minister in Meztr. Ercsei was a member of the intellectual class of the Hungarian reformed persons because he published two prayer books and in the year of 1805 he was elected to be an archdeacon. In 1793 Ercsei published a book about the passion of Jesus Christ. The introduction of the book shows, that this work fights against the religion banter. Because at the end of the 18th century lots of atheistic brochures were published in Hungary, it is interesting to analyze Ercseis book. How has he got relation to the religious toleration? What did he think about the religious union? Keywords: Sr. Dniel Ercsei, reformed minister, Meztr, passion of Jesus Christ, religious toleration. 424

ABSTRACTS JAN-ANDREA BERNHARD, Intolerance in Chiavenna in the era of tolerance. Religious coexistence in Chiavenna after the Edict of Toleration (1781) Abstract: The counties Chiavenna (Cleven), Piuro (Plurs), Bormio (Worms) and the Valtellina since 1512 belonged to the territory of the State of the Three Leagues (Grisons). Due to the significant emigration of Italian reformers and non-conformists, became the Valtellina and Chiavenna to a particular centre of the new faith. With the onset of the Catholic reform was the residence of reformed believers in Chiavenna and the Valtellina to political issue from the church. Despite massive actions against the reformers during the Thirty Years War (1620: murder of Valtellina) and the unfavourable political conditions in various Mailnder Kapitulate (1639, 1726, 1763) could the Reformed confession, especially in the 18 th Century, again recast foot. In the county of Chiavenna was finally in the second half of the 18 th Century about 15% of the population of the Reformed confession. The Edict of Toleration (1781) of Emperor Joseph II should mark a turning point in the religious coexistence in Chiavenna. Letters and advanced of the Bundestag in the following time give witness to this. Manifold political actions and unrest in the subjects landing in the same time but led to new conflicts between the totalitarian structured Gubernium of Milan and the democratic State of the Three Leagues. Some religious authorities contributed to the poisoning of the situation in its own way, until finally, at the end of the 18th Century, a religious coexistence in Chiavenna the Reformed and the Catholic faith was impossible. Many hand-written sources give testimony to what extent religious slander and denunciations were part of the agenda and led finally to emigration of believers of the Reformed confession. Keywords: reformers emigration, Chiavenna, religious coexistence, Edict of Toleration, intolerance. PETER OLTS, Consequences of tolerance policy of Joseph II. for the interconfessional communication in border region in the northeast part of the Hungarian Kingdom Abstract: The enforcement, reception and of course the consequences of the tolerance policy of Joseph II. in confessional and ethnically mixed area in the northeast part of Hungary Kingdom were impressed by the existence of historical, demographic and cultural differences. In recent years of reign of Maria Theresa in this peripheral area the interconfessional relationships are even characterized by accentuated influence of local norms and power configurations. Despite the intensification of measures to control and discipline of religious norms the State has not been able to limit wide space, in which are the applied standards and norms different from those advocated by the State. The tolerance patent did not mean such distinctive breakthrough in interconfessional communications as in other areas. In this paper we analyze some of the processes and phenomena, which confirm this claim. Norms governing the religious upbringing of children in mixed marriages are also in the period before the tolerance in many local communities characterized by plurality of solutions. This tendency has strengthened after issuing of patent. By deciding on about the confessional affiliation of children in matrimonia mixtae religionis are decisive factors the social status of spouses, distance from the Catholic and Protestant parishes, pastoral activities and social prestige of the clergy, the engagement of local landlords. The Project of regulation parishes in the 425

ABSTRACTS researched area had to pay more attention to strong position and concurrence of protestant confessions, which had a dense and consolidated network of parishes. The existence of two Catholic Churches (Latin and Byzantine-Slavic rite) was from the perspective of State seen Ecclesia ruthenica as alternative missing or too-distant Roman Catholic spiritual administration. The policy of positive discrimination of Joseph II. has led to complement of legal emancipation of the Greek Catholic Clergy and through the subsidy of religious fond also to their economical and social status. The greatest conflict potential for the interconfessional communication showed the state interventions into the liturgical practice and different forms and expressions of folk religiosity. The Enlightened State tried by the regulations and prohibitions to remove those religious practices that were inconsistent with the requi rements of true piety. In various regions of Habsburg Monarchy dispose the State of with different effective means of power instruments and several numerous groups of multipliers of his ecclesiastical policy. Especially in mixed local communities influenced the interfering of Josephinism into the religious practice the confessional identity of Roman Catholic community. Prohibition of baroque forms of piety caused on the Catholic side the uncertainty and fear. The requirement of practical piety was often seen as favouring of Protestantism. Mentioned interventions led to weakening of confidence in the forbidden form of devotions and various kind of folk religiosity and ultimately the prestige of the Catholic Church within the local communities. Keywords: Tolerance policy, Joseph II, interconfessional communication, northeast Hungary, religiosity. SILVIA MARIN-BARUTCIEFF, The neighbour from afar, the stranger from a near: from Joseph II as pater familias to Hungarians as nocturnal alterity. Iconographic themes in a Transylvanian church of 18th century Abstract: This study focuses on the iconography of the wooden church from TicuColonie, Cluj county. Beginning with distribution of scenes from the nave, painted by the Greek-Catholic priest Ursu Broin, at the end of the 18th century, we will attempt to reconstruct the patterns used by the artist to emphasize, by visual representations, a Romanian collective identity. There will be examined several iconographic sequences amongst which are also two compositions depicting Emperor Joseph II. Not being present explicitly at the level of visual discourse, Romanian identity is set indirectly within the religious speech from inside of the building, on one hand, by appeal to imperial authority as guarantee of a certain ethnic group, on the other hand, by reference to a negative alterity, constructed with elements of Hungarian clothing. Keywords: confession, identity, sacred, representation, clothing. BOTOND GUDOR, Meaning of tolerance is communicated ... (A Tolerantia sensussa communicaltatik ...). Right of veto of the Reformed Transylvanians before and after issue of the Tolerance Edict Abstract: Edict of tolerance, in its Transylvanian variant, represented a real challenge for the Reformed Church from Transylvania. Noticed as imperial involvement in often conflictual confessional issues, it was hoped in its retroactive efficacy concerning those religious problems, which were already known ever since the Theresian period by 426

ABSTRACTS endless gravamina of the Reformed Supreme Consistory. Yet Edict did not wish to solve old wounds of Transylvanian cohabitation difficult to hold back by previous jurisdictional interconfessional compromises. On the contrary the Edict suggested personal Christian responsibility as regards religious tolerance as opposed to corporative Reformed recuperative actions. Challenging for the long process of symbiosis of confessional legislation from the period of the autonomous principality and then of the Austrian province, its effects next to the positive ones (construction of cult buildings, concivility) for the Reformed society confounded with diverse antagonist reactions. Idea of religious tolerance provoked resistance towards its effects. Edict within Reformed conscience was one and the same with 6 week teaching and its consequences within matrimonial jurisdiction. Remarking sources of imperial illuminist policy (ius gentium, ius naturae etc.) concerning tolerance, understanding idea of tolerance within the Reformed was different from that of Joseph II. The Reformed asked adaptation of church law on the whole to provisions of the Edict, the Court demanded observance of Roman-Catholics as religio dominans. During the implementation period of the Edict 1780-1784, are noticeable differences between what the Edict wished to implement and what the Consistory recorded. Thus, most of complaints refer to interconfessional conflicts, followed by official gravamina, issues concerning construction of churches and matrimonial issues. Vienna wished to assure a calm confessional climate, yet without unsettling the balance of confessional forces from Transylvania in the second part of the 18th century. This difference in interpreting idea of tolerance led to new gravamina, by which the Reformed Consistory imperatively asked Meaning of tolerance to be communicated to us .... Diminution of the new religious problems represented the meaning and direction of the Transylvanian Edict itself towards realisation of new confessional references. Keywords: tolerance, reformed, Reformed Consistory, apostasy, gravamina. DANIEL DUMITRAN, Towards a valid tolerance for Easterners? Issue of concivility in the free towns from Transylvania Abstract: Even if it is not totally missing, approach of civil dimension of Josephine policy of tolerance did not record spectacular results in historical researches dealing with the Transylvanian area. A notable, stimulating exception is represented by the work of Angelika Schaser exploring Edict for concivility issued by Emperor Joseph II and its importance for social life of Sibiu town. From another perspective, interesting suggestions are offered by investigations of local ecclesiastical history, mostly those concerning construction of Romanian churches in free imperial towns urban environments characterized by the most extensive autonomy. Yet, they necessitate new analyses, more thorough on valorization of informations from primary sources. This study begins from the premise referring to existence of a connection between religious tolerance policy and that of concivility of Emperor Joseph II, which followed this way to supply civil side of tolerance, more difficult to impose in Transylvania. Most favored had to be believers of the Eastern Church, who did not enjoy privileges of the members belonging to accepted confessions in the Principality. The purpose of this present action is to notice the extent by which these succeeded to use the offered opportunities (by construction of churches and establishment of own confessional communities). It focuses on the case of free towns, which often reflects 427

ABSTRACTS tension between official tolerance and local realities, which were much less tolerant more than once. Keywords: tolerance, concivility, Joseph II, Transylvanians believers of the Eastern Church, free towns. KOVCS SNDOR, MOLNR B. LEHEL, Revival of the Unitarian Church after the Edict of tolerance Abstract: This work proposes to present Unitarian Church from Transylvania after Josephs Edict of tolerance. The first two decades following the edict were characterised by an ample project of renovation and construction of new churches. Authors of the study focused mainly on localities that lost their cult buildings after the Leopolds Diploma. The work enumerates ways of confiscating churches from the following localities: Cluj, Turda, Abrud, Troia, Corneti, Cristuru Secuiesc and Valea Criului, as well as describes construction of the new cult buildings, extensive renovations, erection of new towers etc. Keywords: Unitarian Church, Edict of tolerance, churches, construction, renovation. MIHAI FLOROAIA, Religious education in Belgium in the nineteenth and twentieth centuries. Schools sponsored by the Roman Catholic Church and Protestant churches. A comparative Study Abstract: Protestant churches in Belgium did not have a normally well-organized secondary education. I refer to those schools which have emerged in organized, structured religious communities and not to private schools set up by various individuals or less representative groups. There are documents which show that during 19th-20th centuries there were only some primary schools. Protestant secondary school cycle only, known as Marroniers was founded in 1920 in the Methodist Church in Uccle. On 1 October 1795, the Netherlands and the Principality of Lige was annexed to the French Republic. From now on we can talk about a real influence on the French Belgian future state lands. Organic Law of Public Instruction every October 25, 1795 provides for a primary school in every canton. Teachers were selected and appointed by a jury being paid by the state department of money paid by students, all monitored by local government. Decree on January 26, 1798, to amend the law, the municipal government offered the right to inspect private schools. Under German rules, many Protestant churches who wanted to establish religious schools directly address King William I, the government, or ecclesiastical provincial Department of Limburg, which had authority over the provinces of southern Protestant churches. Most such requests have remained without any effect, such as the community of Ostend, which require setting up a school in 1816 claiming that a teacher drew the children to Protestant Roman faith (Catholic). King William I, reorganize, by decree of 16 April 1816, the reformed church the Kingdom of the Down: A total of 20 churches, with an additional 10 who served garrison. The period from 1850 to 1878 is defined by certain privileges granted to the clergy (Catholic in particular) and by the limitation of state intervention in the school 428

ABSTRACTS issue. As a result of liberal government, the law of June 1, 1850 created the state secondary education: 10 Athenaeum and a maximum of 50 secondary schools for boys. Do not mention anything about secondary schools for girls. Law also granted the right of every province and municipalities to open their own school. In villages where there was a special office for schools, they could work in monasteries under the patronage of the clergy. Article 8 of law mentioned above which provide that secondary education to include religious education under the supervision of the Minister of Religious Affairs. The law does not stipulate monitoring of teaching by the bishops, which created a rift between the government and the papacy. This was remedied in part, several years later, Anvers Convention of 5 April 1854, which recognized religion classes as an essential part of the curriculum. Catholic religion was the only subject taught by priests and bishops appointed by the king recognized. Non-Catholic students were excluded from such courses. Establishment of new schools for both boys and girls put clergy in a delicate situation. Religious education initiative was for local authorities. To work in schools, the clergy had to guarantee the effectiveness of their action. Belgian religious education issue during that period must be considered under several aspects: the relationship of state-religion cults, French domination, religious law under German domination, relations between Catholics and Protestants. Keywords: religion, tolerance, school, Catholic, Protestant. DAN ANDREI FILIP, Interconfessional relations in northern Transylvania in the second half of the 19th century and beginning of the 20th Abstract: the interreligious relationship in Transylvania in the second part of the 19th century is a complex and specific issue of the history of this region and, at the same time, it represents a consequence of the historical evolutions. This article presents the relationships between the most important religions from the orthodox dioceses of Cetatea de Piatr and Solnoc II. These dioceses represent an orthodox enclave in the north of Transylvania where the principal religion in the 19th century was Greek Catholicism. The article explores the relationships between Orthodox and Greek Catholics inhabitant because the communities from the two dioceses mentioned before werent pure Orthodox. There can be distinguished three important directions in the investigation of interreligious relationships: religious conversions, confessional schools, mixed marriages. Religious conversions represent the largest direction of investigation because there are a lot of examples of persons which changed their religion from many reasons. Speaking about confessional education we have a lot of religious mixed communities who chose to send their children to a common school. Exploring the third issue we found that the leaders of Orthodox and Greek Catholic Churches tried to establish some rules for those who wanted to marry with a person form another religion. It is not the purpose of this paper to establish a balance of religious conversions or to give a verdict of such conflict or cooperation in the relations between different religious communities. The basic aim is to bring new contributions with local examples in studying this issue, future research outlining a clearer picture of the problem in a wider area. Keywords: interreligious relations, orthodoxy, Greek-Catholicism, religious conversions, mixed marriages. 429

ABSTRACTS VALER MOGA, From dynastic patriotism to the Greater Romania. Romanian Churches from Transylvania in the political turmoil of 1914-1918 Abstract: A research focused on following attitude of Romanian clergy from Transylvania throughout the First World War, leads to identification of two radical, different positions. Orthodox or Greek-Catholic priests had reconfirmed the dynastic patriotism, in June-July 1914. This assumation did not limit to declarations, marking the whole civic involvement of priesthood, throughout the whole church hierarchy. After only four years, the same priesthood formed, at central and local level, the most consistent professional contingent hired in the political action which focused on union of Transylvania with Romania. This study deals exactly with defining objective and subjective factors that have generated this change. The phenomenon cannot be attributed only to disappearance of the object of dynastic patriotism, by resignation of Emperor Carol I on 11 November 1918. It was contoured under the influence of the internal political line adopted by the Hungarian government, especially after beginning of Romanians belligerence, in August 1916. Issues of religious identity identified in the study are determined especially by situation on the same side of the political barricade of two different churches and under circumstances in which the Greek-Catholic Church militated to change a statality in which Catholicism was the official religion with one in which Orthodoxy was procclaimed as dominant Church, by Constitution. Transylvanian Orthodoxes themselves confronted with identity issues immediately afterwards union of Transylvania with Romania. Orthodox clergy from the Old Kingdom manifested serious reservations about principles of the Organic Statute issued by Andrei aguna, that had to substantiate law concerning organisation of the Orthodox Church of Greater Romania. Keywords: Romanian Orthodox Church, Greek-Catholic Church, dynastic patriotism, First World War, confessional identity, Hungary, Romania. ERNST CHR. SUTTNER, We dont have to bear (=tolerate) one another, but to recognize ourselves and to learn from each other. What it is about Abstract: Daily experience and epistemological perspectives prove the fact that nobody obtains complete knowledge, if one bases exclusively on his/her own power of knowledge. As to complete conclusions it is necessary interaction with other persons. According to the New Testament, this thing is valid also, for our spiritual knowledge. Yet, before Constantinople had become the centre of the Church, Church theology acknowledged explicitly this, and Vatican II Council confirmed it again. When Constantinople imposed the system of the State Church, the Christian conviction concerning frailty of human nature was lost to a great extent. It was reached to the inappropriate opinion that, what the state church might have elaborated would be valid and a measure for the rest of the others. Only in the newer period was it begin difficultly to be searched a justification for the so called tolerance for the other one. But through it was only wished to be reached to a common bearing. Conviction of the Old Church, that we would stimulate reciprocally, if we would recognize one another, almost was lost unfortunately, due to tolerance.

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ABSTRACTS Keywords: Church theology, Vatican II Council, state church, spiritual knowledge, interaction. WILLIAM A. BLEIZIFFER, Mixed marriages as a valid form of living own confessional identity Abstract: The sacrament of marriage sacrament of union in a relation both civil and religious is a reality that enjoys special attention within Christianity, and not only. Considered core cell of the civil society, but also as mystical reality, according to the divine union between Christ and his Church, family, resulting from marriage is governed both by civil laws and Church laws. In a society changing profoundly and rapidly, in which Christian values are more and more ignored, but in which possibilities given by the increasingly developed communication ways or socializing means via internet, practically offer endless prospects of establishing some relationships that may result in such marriages, attention that both social and religious persons in charge must pay to this reality is obvious. Our study wishes to be a canonical approach of the sacrament of marriage, emphasising that form of its celebration, that in canonical terms is defined with mixed marriage; exactly by this form of marriage, valid and as such acknowledged in pluriconfessional circle, may be evidenced richness of heritage that the two spouses, baptised but in different confessions, may live it completely in all respects and with unconditioned respect to the others identity, as reality that may enrich and get to a more thorough knowledge and living of Christian values. Keywords: sacrament of marriage, mixed marriage, canonical definition, Baptism, education. DANIEL DUMITRAN, The problem of confessional diversity and religious tolerance in Transylvania during Emperor Joseph II. Highlights from the end of the project Abstract: This paper presents the directions of investigation of the research project entitled Etatism and religious diversity in a multicultural area. The policy of religious tolerance in Transylvania, during the reign of Joseph II. Keywords: confessional identity, community, religious tolerance, Transylvania, Joseph II.

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