Romanian Orthodox Church

The Romanian Orthodox Church (ROC; Romanian: Biserica

Romanian Orthodox Church
Ortodoxă Română, BOR), or Patriarchate of Romania, is an
autocephalous Eastern Orthodox church in full communion with Biserica Ortodoxă Română
other Eastern Orthodox Christian churches, and one of the nine
patriarchates in the Eastern Orthodox Church. Since 1925, the
church's Primate has borne the title of Patriarch. Its jurisdiction
covers the territories of Romania and Moldova, with additional
dioceses for Romanians living in nearby Serbia and Hungary, as
well as for diaspora communities in Central and Western
Europe, North America and Oceania. It is the only
autocephalous church within Eastern Orthodoxy to have a
Romance language for liturgical use.
Coat of arms
The majority of Romania's population (16,367,267, or 85.9% of
those for whom data were available, according to the 2011 Abbreviation ROC (in
census data[5]), as well as some 720,000 Moldovans,[3] belong English)
to the Romanian Orthodox Church. BOR (in
Romanian)
Members of the Romanian Orthodox Church sometimes refer to
Orthodox Christian doctrine as Dreapta credință ("right/correct Type Eastern
belief" or "true faith"; compare to Greek ὀρθὴ δόξα, Christianity
"straight/correct belief"). Classification Eastern
Orthodox
History Scripture Septuagint,
New Testament
Theology Eastern
In the Principalities and the Kingdom of
Orthodox
Romania theology

The Orthodox hierarchy in the territory of modern Romania had Polity Episcopal
existed within the ecclesiastical jurisdiction of the Ecumenical Primate Daniel,
Patriarchate of Constantinople until 1865 when the churches in Patriarch of All
the Romanian principalities of Moldavia and Wallachia Romania
embarked on the path of ecclesiastical independence by
Bishops 53[1]
nominating Nifon Rusailă, Metropolitan of Ungro-Wallachia, as
the first Romanian primate. Prince Alexandru Ioan Cuza, who Priests 15,068[1]
had in 1863 carried out a mass confiscation of monastic estates Distinct fellowships Ukrainian
in the face of stiff opposition from the Greek hierarchy in
Orthodox
Constantinople, in 1865 pushed through a legislation that
Vicariate, Army
proclaimed complete independence of the church in the
of the Lord and
principalities from the patriarchate.
Diocese of
In 1872, the Orthodox churches in the principalities, the Gyula
Metropolis of Ungro-Wallachia and the Metropolis of Moldavia, Parishes 15,717[1]
merged to form the Romanian Orthodox Church.
Following the international recognition of the independence of Monastics 2,810 men,
the United Principalities of Moldavia and Wallachia (later and 4,795
Kingdom of Romania) in 1878, after a long period of women[1]
negotiations with the Ecumenical Patriarchate, Patriarch
Joachim IV granted recognition to the autocephalous Metropolis Monasteries 359[1]
of Romania in 1885, which was raised to the rank of Associations Eastern
Patriarchate in 1925.[6] Orthodox
Church
Romanian Orthodox theological education was underdeveloped
at the end of the nineteenth century. The theological institute at Language Romanian
Sibiu, for example, had only one theologian as part of its Liturgy Byzantine Rite
faculty; the rest were historians, journalists, naturalists, and
Headquarters Dealul
agronomists. The focus of priestly education was practical and
Mitropoliei,
general rather than specialized. In the early twentieth century the
curriculum of a priest included subjects such as hygiene, Bucharest
calligraphy, accountancy, psychology, Romanian literature, Territory Romania
geometry, chemistry, botany, and gymnastics. A strong emphasis Moldova[a]
was placed on church music, canon law, church history, and
Possessions Serbia
exegesis.[7]
Hungary
After World War I, the Kingdom of Romania significantly Western and
increased its territory. Consequently, the Romanian Orthodox Southern
Church needed massive reorganization in order to incorporate Europe;
congregations from these new provinces. This led to shortages Germany,
and difficulties. The Church had to establish a uniform Central and
interpretation of canon law. It had to handle public funds for Northern
paying clergymen in the newly acquired territories and, Europe;
generally speaking, manage the relationship with the state. The
Americas;
legislation was intricate. The Statute on the organization of the
Australia and
Romanian Orthodox Church adopted by the Romanian
parliament on May 6, 1925, counted 178 articles. The law on New Zealand
the functioning of the Romanian Orthodox Church counted 46 Founder (as Metropolis
articles. Legislators adopted the Transylvanian tradition of of Romania)
mixing clergymen and laymen in administrative assemblies and Nifon Rusailă,
granted bishops seats in the Romanian Senate.[8] However, the Carol I
context also allowed a number of young theologians like (as
Nichifor Crainic, Ioan Savin, or Dumitru Stăniloae to study
Patriarchate of
abroad. These theologians proved extremely influential after
Romania)
their return to Romania and helped shape theological academies.
With a few rare exceptions, like Gala Galaction, the Romanian Miron Cristea,
Orthodox theologians of this period embraced nationalism. Ferdinand I
Their scholarly works are thus imbued with nationalist Independence 1865
ideology.[7] Recognition 25 April 1885
The second half of the 1920s is marked by the rise of (Autocephalous
antisemitism in Romanian politics with figures such as A.C. metropolis)
Cuza or Iron Guard founding father Codreanu. Antisemitism 1925
also became apparent in church publications. In 1925, for (Autocephalous
instance, church journal Revista Teologică (The Theological Patriarchate)
Review) published an anti-Semitic article by Sibiu professor
Absorbed Romanian
priest Pompiliu Morușca. Morușca's article blamed the Jews for
Greek Catholic
the economic situation of Romanians in Bukovina. It is a
testimony of an older form of anti-Semitism going back to the Church (1948)
19th century. The Romanian Orthodox Church would evolve Separations Old Calendarist
different forms of antisemitism in the 1930s.[9] The Concordat Romanian
of 1927 also triggered anti-Catholic reactions.[8] Orthodox
Church (1925)
1930s - Patriarch Miron Cristea's Evangelical
Church of
premiership
Romania
The rise of Nazi Germany exposed Romania to the Reich's (1927)
theological ideas. This mixture of nationalism, racism and Romanian
theological thought found fertile ground in a Romanian Greek Catholic
Orthodox Church that was already no stranger to antisemitism. Church (1990)
It became particularly evident in the second half of the 1930s in Members 16,367,267 in
the writings of theologians such as Nichifor Crainic, Nicolae
Romania;[2]
Neaga or Liviu Stan.[9]
720,000 in
In 1936, Crainic published a seminal text titled Rasă și religiune Moldova[3]
(Race and Religion). While rejecting the Nazi idea of a superior 11,203 in
Germanic race, as well as the fascination with Germanic United States[4]
paganism, Crainic argued that some races are indeed superior Publications Ziarul Lumina
based on their accomplishment of the Christian essence. Crainic
also denied the Jews the moral right to use the books of the Old Official website patriarhia.ro (ht
Testament since, according to him, those prophesies had been tp://patriarhia.r
fulfilled by the coming of Christ who had abolished the Jewish o/en/)
religion.[9] a. ^ Disputed with the Russian
Orthodox Church.
The deaths of prominent Iron Guard members Ion Moța and
Vasile Marin on the same day, January 13, 1937, at
Majadahonda during the Spanish Civil War while fighting for the
Nationalist faction led to the organization of massive processions in
Romania, particularly in Bucharest where they were interred.
Hundreds of Orthodox priests participated and Metropolitans
Nicolae Bălan of Transylvania and Visarion Puiu of Bukovina held
special services.[10][9] Shortly after the funeral, Orthodox
theologian Gheorghe Racoveanu and priest Grigore Cristescu
founded the theological journal Predania (The Tradinion). The first Orthodox believers in Transylvania
issue featured a glorification of Moța and Marin and their sacrifice according to the 1850 census
and reflected the Guard's obsession for martyrdom. Intended as a
bi-monthly Predania printed a total of twelve issues before being
banned by the authorities. It stood out for its profoundly anti-ecumenical editorial line, publishing attacks
against Catholics, Protestants, Evangelicals.[8]

Also in the aftermath of Moța and Marin's grandiose funeral, the Holy Synod issued a condemnation of
Freemasonry. Moreover, following the lead of Metropolitan Bălan who wrote the anti-Masonic manifest,
the Synod issued a "Christian point of view" against political secularism stating that the Church was in its
right to choose which party was worthy of support, based on its moral principles. Iron Guard leader
Codreanu saluted the Synod's position and instructed that the Synod's proclamation should be read by
Guard members in their respective nests (i.e. chapters).[9]
In 1937, the Goga-Cuza government was the first to adopt and
enact antisemitic legislation in the Kingdom of Romania, stripping
over two hundred thousand Jews of their citizenship. That very
same year, the head of the Romanian Orthodox Church, Patriarch
Cristea made an infamous speech in which he described the Jews
as parasites who suck the bone marrow of the Romanian people
and who should leave the country.[11] The Orthodox church
directly or indirectly supported far-right parties and antisemitic
intellectuals in their anti-Jewish rhetoric.[12] At the time many Orthodox believers in Romania
Orthodox priests had become active in far-right politics, thus in the according to the 1930 census (data
1937 parliamentary elections 33 out of 103 Iron Guard candidates available only for Transylvania,
were orthodox priests. In 1938 an Orthodox priest named Banat, Crișana, Maramureș and
Alexandru Răzmeriţă, elaborated a plan for the total elimination of Bucharest)
Jews in the cities and their deportation to forced labor camps in the
countryside.[11]

Overall, the church became

increasingly involved in
politics and, after King
Carol II assumed
emergency powers,
Patriarch Miron Cristea
became prime-minister in
Orthodox believers in Romania
February 1938. In March
according to the 2002 census
Patriarch Miron Cristea as Prime- 1938, the Holy Synod
Minister in 1938 banned the conversion of
Jews who were unable to prove their Romanian citizenship.[13]
Cristea continued the policies of the Goga-Cuza government but
also advocated more radical antisemitic measures including deportation and exclusion from employment.
Cristea referred to this last measure as "Romanianization". The church newspaper Apostolul was
instrumental in propagating Cristea's antisemitic ideas throughout his premiership but church press as a
whole became flooded with antisemitic materials.[14] Miron Cristea died in March 1939. Soon after, the
Holy Synod voted to uphold regulations adopted under Cristea banning the baptism of Jews who were not
Romanian citizens.[14]

Cristea's death led to elections being held in order to select a new Patriarch. Metropolitans Visarion Puiu
and the highly influential Nicolae Bălan publicly declared their refusal to enter the race. Both of these
bishops held pro-German, pro-Iron-Guard and antisemitic views and it is reasonable to assume that King
Carol II's opposition was instrumental in their refusal. Thus, the patriarchal office passed to a reluctant
Nicodim Munteanu.[15]

1940s - World War II

King Carol II abdicated on September 6, 1940. An openly pro-German coalition of the military headed by
marshal Ion Antonescu and the Iron Guard took over. Patriarch Nicodim Munteanu's reaction was cautious
and his September 1940 address was unenthusiastic. Munteanu, like Cristea before him, feared the anti-
establishment nature of the Guard. But the Iron Guard was highly influential on the Church's grassroots. In
January 1941, seeking full control of the country, the Iron Guard attempted a violent insurrection known as
the Legionary Rebellion. The putsch failed and out of the 9000 people arrested, 422 were Orthodox
priests.[16]
Some particularly violent episodes during the insurrection directly involved the Orthodox clergy. Students
and staff of the Theological Academy in Sibiu, led by Professor Spiridon Cândea and assisted by Iron
Guard militiamen rounded up Jews in the courtyard of the academy and forced them to hand over their
valuables at gunpoint. Monks from the Antim Monastery in Bucharest, led by their abbot, armed
themselves and, using explosives, blew up a Synagogue on Antim Street. The numerous Jewish inhabitants
of the neighborhood hid in terror.[17]

After Antonescu and the Army crushed the insurrection, the Holy Synod was quick to condemn the
Legionary Rebellion and publicly paint it as a diabolical temptation that had led the Iron Guard to
undermine the state and the Conducător. Many of the clergymen who had participated in the Rebellion
were, however, shielded by their bishops and continued parish work in remote villages. Romania's
participation in World War II on the Axis side after June 1941 would provide them with opportunities for
rehabilitation.[17]

By the early 1940s, Orthodox theologians such as Nichifor Crainic already had a lengthy record of
producing propaganda supporting the concept of Judeo-Bolshevism. After 1941 the idea became
commonplace in central church newspapers such as Apostolul or BOR. A particularly infamous article was
signed by Patriarch Nicodim himself and published in BOR in April 1942. It referred to the danger of
domestic enemies whom he identified as mostly being Jewish.[18] In 1943 BOR published a 13-page
laudatory review of Nichifor Crainic's infamous antismetic book Transfigurarea Românismului (The
Transfiguration of Romanianism).[19] Antisemitism was also present in regional journals,[20] a leading
example being Dumitru Stăniloae's Telegraful român (The Romanian Telegraph).[21] Orthodox chaplains
in the Romanian army cultivated the Judeo-Bolshevik myth.[22]

A particular case was Romanian-occupied Transnistria. On August 15, 1941, The Holy Synod established a
mission, rather than a new bishopric, in Romanian-occupied territories across the Dniester. The assumption
was that Soviet atheist rule had destroyed the Russian Orthodox Church and the Romanian Orthodox
Church took it upon itself to "re-evangelize" the locals. The main architect of the enterprise was
Archimandrite Iuliu Scriban. In 1942 the Mission evolved into an Exarchate and was taken over by
Visarion Puiu. Many of the missionaries were former affiliates of the Iron Guard, some were seeking
rehabilitation after the 1941 insurrection. Abuse against the Jewish population was widespread and
numerous reports of Orthodox priests partaking and profiting from the abuse exist.[17] In 1944, Visarion
Puiu fled to Nazi Germany, then, after the war, in the West. In Romania he was tried and convicted in
absentia after the war. Many priests active in Transnistria also faced prosecution after the war, although
communist prosecutors were mostly looking for connections to the Iron Guard, rather than explicitly
investigating the persecution of Jews.[23]

Historical evidence regarding the Romanian Orthodox Church's role in World War II is overwhelmingly
incriminating but there are a few exceptions.[24] Tit Simedrea, metropolitan of Bukovina is one two high-
ranking bishops known to have interceded in favor of the Jewish population, the other being the
metropolitan Nicolae Bălan of Transylvania. Evidence also surfaced that Simedrea personally sheltered a
Jewish family in the metropolitanate compound. [25] Priest Gheorghe Petre was recognized as Righteous
Among the Nations for having saved Jews in Kryve Ozero. Petre was arrested in 1943 and court-martialed
but was released in 1944 for lack of evidence.[26]

After King Michael's Coup on August 23, 1944, Romania switched sides. The coup had been backed by
the communists; the Church, known for its long-term record of anti-Soviet and anti-communist rhetoric
now found itself in an awkward position.[27] Patriarch Nicodim was quick to write a pastoral letter
denouncing the previous dictatorship, blaming the Germans for the events that had taken place in Romania
during the 30s and during the war and praising "the powerful neighbor from the East" with whom Romania
had, supposedly, always had "the best political, cultural, and religious relations."[28]
Starting in 1944, and even more after Petru Groza became Prime-minister with Soviet support in 1945, the
Church tried to adapt to the new political situation. In August 1945 a letter of the Holy Synod was
published in BOR. Again, it blamed the Germans for the horrors of the war and claimed that the Orthodox
Church had always promoted democracy. The Romania Army was also praised for having joined forces
with "the brave Soviet armies in the war against the true adversaries of our country." Finally, the Orthodox
faithful were asked to fully support the new government.[29] Later that year BOR published two relatively
long articles authored by Bishop Antim Nica and, respectively, by Teodor Manolache. Both articles dealt
with the Holocaust and painted the Romanian Orthodox Church as a savior of Jews.[30]

Communist period

Romania officially became a communist state in 1947.

Restricted access to ecclesiastical and relevant state
archives[31]: 446–447 [32] makes an accurate assessment of the
Romanian Orthodox Church's attitude towards the Communist
regime a difficult proposition. Nevertheless, the activity of the
Orthodox Church as an institution was more or less tolerated
by the Marxist–Leninist atheist regime, although it was
controlled through "special delegates" and its access to the
public sphere was severely limited; the regime's attempts at
repression generally focused on individual believers.[31]: 453
The attitudes of the church's members, both laity and clergy,
towards the communist regime, range broadly from opposition
Nicolae Ceaușescu and other Party
and martyrdom, to silent consent, collaboration or officials visit Neamț Monastery in 1966.
subservience aimed at ensuring survival. Beyond limited
access to the Securitate and Party archives as well as the short
time elapsed since these events unfolded, such an assessment is complicated by the particularities of each
individual and situation, the understanding each had about how their own relationship with the regime
could influence others and how it actually did.[31]: 455–456 [33]

The Romanian Workers' Party, which assumed political power at the end of 1947, initiated mass purges that
resulted in a decimation of the Orthodox hierarchy. Three archbishops died suddenly after expressing
opposition to government policies, and thirteen more "uncooperative" bishops and archbishops were
arrested.[34] A May 1947 decree imposed a mandatory retirement age for clergy, thus providing authorities
with a convenient way to pension off old-guard holdouts. The 4 August 1948 Law on Cults
institutionalised state control over episcopal elections and packed the Holy Synod with Communist
supporters.[35] The evangelical wing of the Romanian Orthodox Church, known as the Army of the Lord,
was suppressed by communist authorities in 1948.[36] In exchange for subservience and enthusiastic
support for state policies, the property rights over as many as 2,500 church buildings and other assets
belonging to the (by then-outlawed) Romanian Greek-Catholic Church were transferred to the Romanian
Orthodox Church; the government took charge of providing salaries for bishops and priests, as well as
financial subsidies for the publication of religious books, calendars and theological journals.[37] By
weeding out the anti-communists from among the Orthodox clergy and setting up a pro-regime, secret
police-infiltrated Union of Democratic Priests (1945), the party endeavoured to secure the hierarchy's
cooperation. By January 1953 some 300-500 Orthodox priests were being held in concentration camps,
and following Patriarch Nicodim's death in May 1948, the party succeeded in having the ostensibly docile
Justinian Marina elected to succeed him.[34]

As a result of measures passed in 1947–48, the state took over the 2,300 elementary schools and 24 high
schools operated by the Orthodox Church. A new campaign struck the church in 1958-62 when more than
half of its remaining monasteries were closed, more than 2,000 monks were forced to take secular jobs, and
about 1,500 clergy and lay activists were arrested (out of a total of up to 6,000 in the 1946-64 period[37]).
Throughout this period Patriarch Justinian took great care that his public statements met the regime's
standards of political correctness and to avoid giving offence to the government;[38] indeed the hierarchy at
the time claimed that the arrests of clergy members were not due to religious persecution.[35]

The church's situation began to improve in 1962, when relations with the state suddenly thawed, an event
that coincided with the beginning of Romania's pursuit of an independent foreign policy course that saw the
political elite encourage nationalism as a means to strengthen its position against Soviet pressure. The
Romanian Orthodox Church, an intensely national body that had made significant contributions to
Romanian culture from the 14th century on, came to be regarded by the regime as a natural partner. As a
result of this second co-optation, this time as an ally, the church entered a period of dramatic recovery. By
1975, its diocesan clergy was numbering about 12,000, and the church was already publishing by then
eight high-quality theological reviews, including Ortodoxia and Studii Teologice. Orthodox clergymen
consistently supported the Ceaușescu regime's foreign policy, refrained from criticizing domestic policy,
and upheld the Romanian government's line against the Soviets (over Bessarabia) and the Hungarians (over
Transylvania). As of 1989, two metropolitan bishops even sat in the Great National Assembly.[38] The
members of the church's hierarchy and clergy remained mostly silent as some two dozen historic Bucharest
churches were demolished in the 1980s, and as plans for systematization (including the destruction of
village churches) were announced.[39] A notable dissenter was Gheorghe Calciu-Dumitreasa, imprisoned
for a number of years and eventually expelled from Romania in June 1985, after signing an open letter
criticizing and demanding an end to the regime's violations of human rights.[37]

In an attempt to adapt to the newly created circumstances, the Eastern Orthodox Church proposed a new
ecclesiology designed to justify its subservience to the state in supposedly theological terms. This so-called
"Social Apostolate" doctrine, developed by Patriarch Justinian, asserted that the church owed allegiance to
the secular government and should put itself at its service. This notion inflamed conservatives, who were
consequently purged by Gheorghe Gheorghiu-Dej, Ceaușescu's predecessor and a friend of Justinian's. The
Social Apostolate called on clerics to become active in the People's Republic, thus laying the foundation for
the church's submission to and collaboration with the state. Fr. Vasilescu, an Orthodox priest, attempted to
find grounds in support of the Social Apostolate doctrine in the Christian tradition, citing Augustine of
Hippo, John Chrysostom, Maximus the Confessor, Origen and Tertullian. Based on this alleged grounding
in tradition, Vasilescu concluded that Christians owed submission to their secular rulers as if it were the will
of God. Once recalcitrants were removed from office, the remaining bishops adopted a servile attitude,
endorsing Ceauşescu's concept of nation, supporting his policies, and applauding his peculiar ideas about
peace.[40]

Collaboration with the Securitate

In the wake of the Romanian Revolution, the church never admitted to having ever willingly collaborated
with the regime, although several Romanian Orthodox priests have publicly admitted after 1989 that they
had collaborated with and/or served as informers for the Securitate, the secret police. A prime example was
Bishop Nicolae Corneanu, the Metropolitan of Banat, who admitted to his efforts on behalf of the
Romanian Communist Party, and denounced activities of clerics in support of the Communists, including
his own, as "the Church's [act of] prostitution with the Communist regime".[35]

In 1986, Metropolitan Antonie Plămădeală defended Ceaușescu's church demolition programme as part of
the need for urbanization and modernisation in Romania.[41] The church hierarchy refused to try to inform
the international community about what was happening.[42]
Widespread dissent from religious groups in Romania did not appear until revolution was sweeping across
Eastern Europe in 1989. The Patriarch of the Romanian Orthodox Church Teoctist Arăpașu supported
Ceaușescu up until the end of the regime, and even congratulated him after the state murdered one hundred
demonstrators in Timișoara.[43] It was not until the day before Ceaușescu's execution on 24 December
1989 that the Patriarch condemned him as "a new child-murdering Herod".[43]

Following the removal of Communism, the Patriarch resigned (only to return a few months after) and the
Holy Synod apologised for those "who did not have the courage of the martyrs".[41]

After 1989

As Romania made the transition to democracy, the church was

freed from most of its state control, although the State Secretariat
for Religious Denominations still maintains control over a number
of aspects of the church's management of property, finances and
administration. The state provides funding for the church in
proportion to the number of its members, based on census
returns[44] and "the religion's needs" which is considered to be an
"ambiguous provision".[45] Currently, the state provides the funds
necessary for paying the salaries of priests, deacons and other
prelates and the pensions of retired clergy, as well as for expenses
related to lay church personnel. For the Orthodox church this is
over 100 million euros for salaries,[46] with additional millions for
construction and renovation of church property. The same applies
to all state-recognised religions in Romania.

The state also provides support for church construction and

structural maintenance, with a preferential treatment of Orthodox
parishes.[47] The state funds all the expenses of Orthodox Romanian icon of Saint Peter
seminaries and colleges, including teachers' and professors' salaries
who, for compensation purposes, are regarded as civil servants.

Since the fall of Communism, Greek-Catholic Church leaders have claimed that the Eastern Catholic
community is facing a cultural and religious wipe-out: the Greek-Catholic churches are allegedly being
destroyed by representatives of the Eastern Orthodox Church, whose actions are supported and accepted by
the Romanian authorities.[48]

The church openly supported banning same-sex marriage in a referendum in 2018.[49][50] The church
believes that homosexuality is a sin and unnatural.[51]

In the Republic of Moldova

The Romanian Orthodox Church also has jurisdiction over a minority of believers in Moldova, who belong
to the Metropolis of Bessarabia, as opposed to the majority, who belong to the Moldovan Orthodox
Church, under the Moscow Patriarchate. In 2001 it won a landmark legal victory against the Government
of Moldova at the Strasbourg-based European Court of Human Rights.

This means that despite current political issues, the Metropolis of Bessarabia is now recognized as "the
rightful successor" to the Metropolitan Church of Bessarabia and Hotin, which existed from 1927 until its
dissolution in 1944, when its canonical territory was put under the jurisdiction of the Russian Orthodox
Church's Moscow Patriarchate in 1947.

Organization
The Romanian Orthodox Church is organized in the form of
the Romanian Patriarchate. The highest hierarchical, canonical
and dogmatical authority of the Romanian Orthodox Church is
the Holy Synod.

There are six Orthodox Metropolitanates, ten archbishoprics

and fifteen bishoprics in Romania, and more than twelve
thousand priests and deacons, servant fathers of ancient altars
from parishes, monasteries and social centres. Almost 400
monasteries exist inside the country, staffed by some 3,500
monks and 5,000 nuns. Three Diasporan Metropolitanates Romanian Orthodox Church organization
and two Diasporan Bishoprics function outside Romania (as established in 2011)
proper. As of 2004, there are, inside Romania, fifteen
theological universities where more than ten thousand students
(some of them from Bessarabia, Bukovina and Serbia benefiting from a few Romanian fellowships)
currently study for a theological degree. More than 14,500 churches (traditionally named "lăcașe de cult",
or houses of worship) exist in Romania for the Romanian Orthodox believers. As of 2002, almost 1,000 of
those were either in the process of being built or rebuilt.

Notable theologians
Dumitru Stăniloae (1903–1993) is considered one of the greatest Orthodox theologians of the 20th century,
having written extensively in all major fields of Eastern Christian systematic theology. One of his other
major achievements in theology is the 45-year-long comprehensive series on Orthodox spirituality known
as the Romanian Philokalia, a collection of texts written by classical Byzantine writers, that he edited and
translated from Greek.

Archimandrite Cleopa Ilie (1912–1998), elder of the Sihăstria Monastery, is considered one of the most
representative fathers of contemporary Romanian Orthodox monastic spirituality.[52]

Metropolitan Bartolomeu Anania (1921-2011) was the Metropolitan of Cluj, Alba, Crișana and Maramureș
from 1993 until his death.

List of patriarchs
Miron (1925–1939)
Nicodim (1939–1948)
Justinian (1948–1977)
Iustin (1977–1986)
Teoctist (1986–2007)
Daniel (since 2007)

Jubilee and commemorative years

Initiative of Patriarch Daniel’s, with a deep missionary impact for Church and society, has been the
proclamation of jubilee and commemorative years in the Romanian Patriarchate, with solemn sessions of
the Holy Synod, conferences, congresses, monastic synaxes, debates, programmes of catechesis,
processions and other Church activities dedicated to the respective annual theme.

2008 – The Jubilee Year of the Holy Scripture and the Holy Liturgy;
2009 – The Jubilee-Commemorative year of Saint Basil the Great, Archbishop of Cæsarea
in Cappadocia;
2010 – The Jubilee Year of the Orthodox Creed and of Romanian Autocephaly;
2011 – The Jubilee Year of Holy Baptism and Holy Matrimony;
2012 – The Jubilee Year of Holy Unction and of the care for the sick;
2013 – The Jubilee Year of the Holy Emperors Constantine and Helena;
2014 – The Jubilee Year of the Eucharist (of the Holy Confession and of the Holy
Communion) and the Commemorative Year of the Martyr Saints of the Brancoveanu family;
2015 – The Jubilee Year of the Mission of Parish and Monastery Today and the
Commemorative Year of Saint John Chrysostom and of the great spiritual shepherds in the
eparchies;
2016 – The Jubilee Year of Religious Education for Orthodox Youth and the
Commemorative Year of the Holy Hierarch and Martyr Antim of Iveria and of all the printing
houses of the Church;
2017 – The Jubilee Year of the Holy Icons and of church painters and the Commemorative
Year of Patriarch Justin and of all defenders of Orthodoxy during communism;
2018 – The Jubilee Year of Unity of Faith and Nation, and the Commemorative Year of the
1918 Great Union Founders;
2019 – Solemn Year of church singers and of the Commemorative Year of Patriarch
Nicodim and of the translators of church books;
2020 – Solemn Year of Ministry to Parents and Children and the Commemorative Year of
Romanian Orthodox Philanthropists;

Current leaders
The patriarchal chair is currently held by Daniel I, Archbishop of Bucharest, Metropolitan of Muntenia and
Dobrudja (former Ungro-Wallachia) and Patriarch of All of the Romanian Orthodox Church. Since 1776,
the Metropolitan of Ungro-Wallachia has been titular bishop of Caesarea in Cappadocia (Locțiitor al
tronului Cezareei Capadociei), an honor bestowed by Ecumenical Patriarch Sophronius II.[53][54]

Teofan Savu, Metropolitan of Moldavia and Bukovina[55]

Laurențiu Streza, Metropolitan of Transylvania[56]
Andrei Andreicuț, Metropolitan of Cluj, Maramureș and Sălaj
Ioan Selejan, Metropolitan of Banat
Irineu Popa, Metropolitan of Oltenia
Petru Păduraru, Metropolitan of Bessarabia
Iosif Pop, Metropolitan of Western and Southern Europe[57]
Serafim Joantă, Metropolitan of Germany and Central Europe
 Nicolae Condrea, Metropolitan of the Americas

See also
Romania portal

Christianity portal

Romanian People’s Salvation Cathedral

List of Romanian Orthodox monasteries
Romanian Orthodox icons
Frumușeni Mosaics
Byzantium after Byzantium
Religion in Romania
Orthodox Church of France
Orthodox Church of Italy
Orthodox Church in America Romanian Episcopate
Religious education in Romania

References

Notes

Citations
1. Reichel & Eder 2011, p. 25.
2. 2011 Romanian census.
3. "Biserica Ortodoxă Română, atacată de bisericile 'surori' " (https://web.archive.org/web/2008
0201115727/http://ziua.net/news.php?data=2008-01-31&id=3053) [The Romanian Orthodox
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4. Krindatch 2011, p. 143.
5. "2011 census data on religion" (http://www.recensamantromania.ro/wp-content/uploads/201
2/08/TS8.pdf) (PDF).
6. Hitchins 1994, p. 92.
7. Clark 2009.
8. Biliuță 2018.
9. Biliuță 2016.
10. Popa 2017, p. 26.
11. Popa 2017, p. 27.
12. Popa 2017, p. 20.
13. Popa 2017, p. 53.
14. Popa 2017, p. 33.
15. Popa 2017, p. 34.
16. Popa 2017, p. 36.
17. Biliuță 2020.
18. Popa 2017, p. 45.
19. Popa 2017, p. 46.
20. Popa 2017, p. 49.
21. Gabriel Andreescu, Anti-Semitic issues in Orthodox publications, years 1920-1944, Civitas
Europica Centralis, 2014
22. Popa 2017, p. 51.
23. Popa 2017, p. 50.
24. Popa 2017, p. 57.
25. Popa 2017, p. 58.
26. Popa 2017, p. 61.
27. Popa 2017, p. 83.
28. Popa 2017, p. 83-84.
29. Popa 2017, p. 86-87.
30. Popa 2017, p. 88-95.
31. Presidential Commission for the Study of the Communist Dictatorship in Romania (2006).
"Raport final" (http://www.presidency.ro/static/ordine/RAPORT_FINAL_CPADCR.pdf) (PDF)
(in Romanian). Romanian Presidency.
32. Neamțu 2007.
33. Enache 2006.
34. Ramet 1989, pp. 19–20.
35. Stan & Turcescu 2007.
36. Maclear 1995, p. 485.
37. Ramet 2004, p. 278.
38. Ramet 1989, p. 20.
39. Ramet 2004, p. 279.
40. Ramet 2004, p. 280.
41. Stan & Turcescu 2000.
42. Stan & Turcescu 2006.
43. Ediger 2005.
44. Fox 2008, p. 167.
45. "International Religious Freedom - Embassy of the United States Bucharest, Romania" (http
s://web.archive.org/web/20141006074323/http://romania.usembassy.gov/2008_irf.html).
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Retrieved 5 March 2015.
46. Dunlop 2013.
47. Iordache 2003, p. 253.
48. "The Romanian Greek-Catholic Community is facing a cultural and religious wipe-out –
letter to US Secretary of State Hillary Clinton" (http://english.hotnews.ro/stiri-top_news-5709
439-the-romanian-greek-catholic-community-facing-cultural-and-religious-wipe-out-ndash-le
tter-secretary-state-hillary-clinton.htm). HotNewsRo. Retrieved 5 March 2015.
49. Molloy, David (6 October 2018). "Romania marriage poll: One man, one woman definition up
for vote" (https://www.bbc.co.uk/news/world-europe-45745083). BBC News. Retrieved
7 September 2022.
50. Verseck, Keno (11 August 2021). "Will Romania step up anti-LGBTQ legislation like
Hungary?" (https://www.dw.com/en/will-romania-step-up-anti-lgbtq-legislation-like-hungary/a
-58832262). Deutsche Welle (DW). Retrieved 7 September 2022. "Although a referendum
seeking to prevent same-sex marriage from ever being legalized was held in 2018 after
being championed by the Romanian Orthodox Church, it failed after only 21% of eligible
voters turned up to cast their ballot."
51. "Romanian Orthodox Church steps up propaganda before referendum for family" (https://ww
w.romania-insider.com/romanian-orthodox-church-propaganda-referendum-family).
Romania Insider. 1 October 2018. Retrieved 7 September 2022.
52. Electronic version of Dicționarul teologilor români (Dictionary of Romanian Theologians),
Univers Enciclopedic Ed., Bucharest, 1996, retrieved from
http://biserica.org/WhosWho/DTR/I/IlieCleopa.html (http://biserica.org/WhosWho/DTR/I/IlieCl
eopa.html).
53. Țipău 2004, p. 89.
54. Semen & Petcu 2009, p. 635.
55. Metropolis of Moldavia and Bukovina (http://www.mmb.ro/en/index.php?pagina=11)
56. "Acasă" (http://mitropolia-ardealului.ro/). MItropolia Ardealului.
57. "Mitropolia" (http://www.mitropolia-paris.ro/). www.mitropolia-paris.ro.

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Further reading
Article on the Romanian Orthodox Church by Ronald Roberson on the CNEWA website (htt
ps://cnewa.org/eastern-christian-churches/toc/orthodox-church/the-autocephalous-churches/
 the-orthodox-church-of-romania/)

External links
Official website (http://www.patriarhia.ro/)

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