Journal articles on the topic 'Church buildings, romania'
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1
Spiridon, Ionuț Alexandru, Dragoș Ungureanu, Nicolae Țăranu, Cătălin Onuțu, Dorina Nicolina Isopescu, and Adrian Alexandru Șerbănoiu. "Structural Assessment and Strengthening of a Historic Masonry Orthodox Church." Buildings 13, no. 3 (March 22, 2023): 835. http://dx.doi.org/10.3390/buildings13030835.
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This study provides insight into the structural assessment, diagnosis, and strengthening of the medieval church of Tazlău Monastery in Piatra Neamț, Romania. The first part of the paper briefly presents the wider context of strengthening and preserving heritage churches and monastic buildings and describes the architectural setting and the structural features of the traditional Romanian Orthodox churches. The second part of the paper is a case study related to the rehabilitation of a medieval heritage church, which is the paramount building of a larger monastic complex. Erected in 1496, the church of the Nativity of the Blessed Virgin Mary closely follows the medieval traditional Orthodox patterns from both architectural and structural points of view. Structural assessment and diagnosis revealed that degradations were induced and developed throughout the life of the structure due to approximately 24 earthquakes (estimated at over 6.0 magnitude) having endangered the structural safety of the building and the mural iconography. After the structural diagnosis, a combined and complex method of strengthening consisting of both grouting and introducing steel rods in vertically drilled galleries along the entire height of the walls was selected. The main advantage of applying this combined strengthening strategy was a remarkable enhancement of the structural seismic performance of the church building.
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Onuțu, Cătălin, Dragoș Ungureanu, Nicolae Țăranu, and Dorina Nicolina Isopescu. "Managing Intervention Works for Conservation and Revitalization: A Case Study of the Bârnova Monastery, Iași." Buildings 14, no. 7 (July 2, 2024): 2005. http://dx.doi.org/10.3390/buildings14072005.
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This study offers insights into the management of intervention works aimed at conserving and revitalizing historical structures, focusing on the Bârnova Monastery in Iași, Romania. The study begins by contextualizing the broader challenges associated with preserving heritage churches and monastic buildings, elucidating the architectural characteristics and structural aspects typical of traditional Romanian Orthodox churches. Subsequently, the study delves into a detailed case analysis centered on the restoration of the medieval Bârnova Monastery, particularly its paramount structure, the Saint George Church, erected in the XVII century. This church exemplifies the traditional Orthodox architectural and structural norms prevalent during the medieval period. Through a structural diagnosis, the study identifies the vulnerabilities of the Saint George Church, which have been exacerbated by the impact of approximately 24 earthquakes of magnitudes exceeding 6.0 throughout its history. In response, a multifaceted approach to strengthening was devised, involving a combination of grouting and the installation of steel rods within vertically drilled galleries spanning the entire height of the walls. The adoption of this integrated strengthening strategy proved advantageous, significantly enhancing the seismic resilience of the church while simultaneously addressing the preservation needs of its historical features. This case study not only contributes to the body of knowledge on conservation and revitalization practices but also offers valuable insights into the effective management of intervention works for safeguarding heritage structures against seismic risks.
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Fröhlich, Hans Bruno. "The Church on the Hill in Schäßburg/Sighişoara. A Jewel of Architecture and Art-History on a Marginal Spiritual-Liturgical Existence." Review of Ecumenical Studies Sibiu 13, no. 2 (August 1, 2021): 256–67. http://dx.doi.org/10.2478/ress-2021-0024.
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Abstract The Evangelical Church C. A. in Romania has an impressive treasure trove of churches of cultural and art-historical value in Transylvania. One of the most important sacred buildings is the Church on the Hill in Schäßburg/Sighisoara. But although it is a liturgically important space, it has served other purposes over and over again in the course of history. The fact that the Evangelical community became very small after 1989 brought with it the challenge of using this place of worship adequately. In the last few decades – i with the inclusion of the old town of Schäßburg on the list of UNESCO as a World Heritage Site – the Church on the Hill has become a tourist magnet. Culture lovers can listen to contemplative organ concerts. Due to the epidemiological situation, it now serves more and more liturgical purposes.
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Marcu, Florin, Nicolaie Hodor, Liliana Indrie, Paula Dejeu, Marin Ilieș, Adina Albu, Mircea Sandor, et al. "Microbiological, Health and Comfort Aspects of Indoor Air Quality in a Romanian Historical Wooden Church." International Journal of Environmental Research and Public Health 18, no. 18 (September 20, 2021): 9908. http://dx.doi.org/10.3390/ijerph18189908.
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Monitoring the indoor microclimate in old buildings of cultural heritage and significance is a practice of great importance because of the importance of their identity for local communities and national consciousness. Most aged heritage buildings, especially those made of wood, develop an indoor microclimate conducive to the development of microorganisms. This study aims to analyze one wooden church dating back to the 1710s in Romania from the microclimatic perspective, i.e., temperature and relative humidity and the fungal load of the air and surfaces. One further aim was to determine if the internal microclimate of the monument is favorable for the health of parishioners and visitors, as well as for the integrity of the church itself. The research methodology involved monitoring of the microclimate for a period of nine weeks (November 2020–January 2021) and evaluating the fungal load in indoor air as well as on the surfaces. The results show a very high contamination of air and surfaces (>2000 CFU/m3). In terms of fungal contamination, Aspergillus spp. (two different species), Alternaria spp., Cladosporium spp., Mucor spp., Penicillium spp. (two different species) and Trichopyton spp. were the genera of fungi identified in the indoor wooden church air and Aspergillus spp., Cladosporium spp., Penicillium spp. (two different species) and Botrytis spp. on the surfaces (church walls and iconostasis). The results obtained reveal that the internal microclimate not only imposes a potential risk factor for the parishioners and visitors, but also for the preservation of the wooden church as a historical monument, which is facing a crisis of biodeterioration of its artwork.
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König, Heidrun. "Sacred Spaces in Transition: A Glimpse into the Situation of the Evangelical (Lutheran) Church A.C. in Romania." Review of Ecumenical Studies Sibiu 13, no. 2 (August 1, 2021): 239–55. http://dx.doi.org/10.2478/ress-2021-0023.
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Abstract For sacred spaces, motion/movement means not only the takeover by other denominations, but also denominational changes, such as the Reformation. The article highlights, with varying intensity, the major movements of sacred spaces in the more than 800-year history of the present-day Evangelical Church A.C. in Romania: the Reformation, the Habsburg rule, the consequences of World War II in Northern Transylvania, and the present – with selective recourse to the tools of Memory Studies (Erinnerungsforschung), in order to trace the paradigm shift caused by the Reformation in relation to sacred space, or to evaluate the mass handover/ transfer of church buildings in Northern Transylvania in the horizon of this analysis, and concluding with a brief art-historical and even homiletic consideration.
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Elekes, Tibor, Ferenc Szilágyi, and Attila Meleg. "Possibilities of Utilizing Historical Heritage for Tourism in Alba Iulia/Gyulafehérvár and Its Surroundings Nowadays." Papers in Arts and Humanities 3, no. 1 (July 27, 2023): 118–28. http://dx.doi.org/10.52885/pah.v3i1.122.
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Our present study focuses on Alba/Fehér County located in the southwestern part of historical Transylvania. In recent decades, many cultural values have been renewed in the area of Alba/Fehér County in the Mureş/Maros Valley. The studied area has favorable natural and socio-geographic features and a varied history. Its historical and cultural center is Alba Iulia/Gyulafehérvár and the Castle of Alba Iulia/Gyulafehérvár.
The secular and ecclesiastical buildings and monuments of the castle are the cultural achievements of the Roman era, the Kingdom of Hungary, the Principality of Transylvania, the Habsburg Empire, the Austro-Hungarian Monarchy and Romania after World War I. Before 1990, it was mostly possible to visit memorial sites and monuments related to Romanian history. The university founded in 1991 to commemorate the historic event in Alba Iulia/Gyulafehérvár on December 1st 1918 uses some parts of the buildings on the castle grounds. The cultural values restored between 2013-2015 with the support of the European Union were integrated into the tourist offer. The Habsburg period of the city's history is described illustratively. The cathedral of the Roman Catholic Bishopric of Transylvania, founded in 1009, preserves the ecclesiastical, historical and architectural values of several centuries.
Nowadays, it is not possible to visit the building of the Reformed Academy located in the castle, the priceless Batthyaneum library, as well as the remains of the 10th-century church. Making them accessible to visitors would significantly increase the tourist facilities and possibilities of the city and the region.
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Jurcoi, Emanuel. "The significance of the Congress of Union and Reorganization held on November 9-10, 1935, in Arad." Journal of Church History 2021, no. 2 (December 1, 2021): 79–88. http://dx.doi.org/10.24193/jch.2021.2.5.
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"Abstract: The Baptist cult had organized the following congresses: Pre-Congress of 1919 (Buteni), Congress of 1920 (Buteni), 1922 (Oradea), 1928 (Curtici), 1931 (Talpoş), 1932 (Timişoara), 1935 (Arad). Between 1932 and 1934, so-called fractional congresses were organized. The congress of 1935 in Arad is labeled as the congress of union and reorganization because in 1932 the Union of Christian Baptist Churches in Romania split. In this study I will analyze both the reunion process or reunion attempts, the motivation of the reunion and the description of the reunion congress. Attempts and initiatives to reunite the two Baptist unions have been identified both within the country, by the Romanian Baptist diaspora and by the World Alliance of Baptists. The motives for the reunion were related to the rights of the Baptists, their desire for peace, and their spiritual duty to spread the gospel. The strong characters of the two unions could not be overcame except by the sufferings of the persecuted Baptists, such as raising awareness of the death of one of the most meek, industrious, and wise, and humble people of the Baptists of that time — Theodor Sida. In Arad, the Baptists organized events in sumptuous buildings since 1929 - the ordination of Lucaşa Sezonov to the Red Church, 1930 - Southeast European Baptist Congress in the Arad Theater building, 1935 - Congress of the reunion of Baptists at the White Cross Hotel and 1945 - Congress Romanian Baptist Union at the Cultural Palace in Arad."
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Kovács, Lóránt. "A historical survey of the Corunca Castle, Romania, based on the military survey maps and present-day measurements." Acta Universitatis Sapientiae, Agriculture and Environment 7, no. 1 (December 1, 2015): 123–28. http://dx.doi.org/10.1515/ausae-2015-0011.
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Abstract Corunca is situated at 4.5 km SE from Târgu-Mureș, near the Salt Stream, the Bozeni Stream, and the Vațman Stream. Its area is inhabited from ancient times. Both prehistoric and Roman findings were reported to have been found within the village boundaries. Its neighbouring medieval village, Sárvári, perished in the 16th century, while Kisernye was devastated by Turkish troops in 1661. The settlement was first recorded in 1332 as Korunka. The Reformed Church was built between 1769 and 1778, while its spire dates from 1793. The earlier church was surrended by high protective walls, which were demolished in 1769. The extremely ruinous castle with its neoclassical façade and a couple of neighbouring farm buildings appear on the left side of the European route E60 travelling from Târgu-Mureș to Sighișoara. Today, this is a barren place, although once it was surrounded by a grove the size of 120 cadastral acres [2]. During the reign of John Sigismund Zápolya, Prince of Transylvania and ruler of a part of the Kingdom of Hungary, the village belonged to Thomas Mihályfy. The castle was ravaged in 1562 by the revolted Szeklers. After the fall of the Mihályfy family, the Chancellor of Transylvania, Farkas Kovacsóczi owned the estate, which later came down to the Tholdalagi family. The Tholdalagi family belongs to one of the great magnate families of Transylvania, with nicknames deriving from Ercea and Iclod, but originating from Toldal, Mureș County, Romania – their ancient demesne from the 16th century. Mihály I. Tholdalagi (1580–1673), one of the wisest diplomats in the Principality, reshaped the original building to an impressive castle in the 1630s, whose size and adjoining buildings are described in the Inventory dating from 1680. The first members of the Tholdalagi family came to Transylvania from Hungary. According to the family traditions, and also mentioned in their Certificate of Count, their ancestor is the extinguished Alaghi family member, András, who obtained Toldalag settlement together with its neighbouring Ercse in 1453; hence the nickname “Ercsei”. Thus, Mihály Tholdalagi’s parents were Balázs from Gáldtő and Borbála Bessenyei [1].
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Rossi, Maria Alessia, and Alice Isabella Sullivan. "Rethinking the Medieval Visual Culture of Eastern Europe: Two Case Studies in Dialogue (Serbia and Wallachia)." Arts 12, no. 6 (November 4, 2023): 233. http://dx.doi.org/10.3390/arts12060233.
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This article explores how the visual culture of Eastern Europe has been studied and often excluded from the grander narratives of art history and more specialized conversations due to political and cultural limitations, as well as bias in the field. The history and visual culture of Eastern Europe have been shaped by contacts with Byzantium, transforming, in local contexts, aspects of the rich legacy of the empire before and after the fall of Constantinople in 1453. This study expands and theorizes the eclectic visual cultures of Eastern Europe during the late medieval period by focusing on two ecclesiastical buildings of the 14th century built under princely and noble patronage in regions of North Macedonia and Wallachia, respectively: the Church of St George at Staro Nagoričane, near Skopje, modern-day North Macedonia (1315–17) and Cozia Monastery in Călimănești, Wallachia, modern-day Romania (founded 1388). The 14th century was a transformative period for the regions to the north and south of the Danube River, establishing the contacts that were to develop further during the 15th century and especially after 1453.
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MAROŞI, Zoltan. "Local Identity Transformations Reflected Through the Development of Mercheașa / Mirkvásár / Streitfort,Transylvania, Romania." Territorial Identity and Development 6, no. 1 (September 11, 2021): 39–46. http://dx.doi.org/10.23740/tid120213.
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In the last three decades the Transylvanian villages faced a slow, but constant decline in many aspects. One of the many villages in this situation is Mercheașa (known as Mirkvásár in Hungarian, or Streitfort in German), part of Homorod (Hamruden) Commune, Brașov County, Transylvania. The aging and numerically reduced population of the village, occupied exclusively in agriculture, in parallel with an inefficient local administration, induced the impoverishment of a once flourishing and prosperous village. This long decay is now clearly reflected by the degradation of the buildings, abandoned historical built heritage, desolate landscape, lack of consensus or a minimum order that would reflect any kind of management. Based on an extensive field research and cooperation with a local non-governmental organisation dedicated to sustainability, culture and education, this paper shows how the actions initiated from outside the community have managed to change the mentality of the inhabitants, who are now more open to culture, improvements and even variety. Following a mixed, interdisciplinary methodology, involving both local history and social investigation, methods, approached from a geographical perspective, this article answers several questions, including the most, important: How did the locals react to these projects? and Does sustainable development depend primarily on, community involvement and consensus? The results show an assessment of the current situation, an analysis of the elements that can become a local brand, and the initiated projects by the organisation, the results, and their impact onthe villagers’ attitudes towards development. This paper also includes an extensive evaluation of the local landmark, the fortified church, including a bird’s eye (perspective) drawing of the site.
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Ivanciuc, Teofil. "O toacă unicat din Maramureș - România. Note despre istoria acestui instrument la români." Anuarul Muzeului Etnograif al Transilvaniei 32 (December 20, 2018): 29–51. http://dx.doi.org/10.47802/amet.2018.32.03.
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The semantron (“toaca” in Romanian language), the oldest musical instrument being in use since Neolithic and documented 4000 years ago, has entered in the Christian Church during the first centuries A.D., surviving in the Orthodox Church until today. In the Romanian History, the semantron is clearly attested since 17 century. About the semantron are preserved many myths, the most important being the stories related to Noah, the Patriarch, who has used it during the building of the Ark, as a powerful remedy for chasing away the Devil who has repeatedly destroyed the vessel. This particular tale is depicted also on a unique 1806’s fresco preserved on Bârsana-Jbâr (Maramureş, Romania) wooden church’s walls. There are three types of classic semantrons: fixed, movable and metallic ones, but the paper presents also the sophisticated semantrons from Rouen Cathedral (France), built in the year 1571 and restored recently, respectively the complex instruments from Matyijovo respectively Pidvinohragyiv villages of Transcarpathia (Ukraine), photographed in the 1920’s. Both last examples have the same operating principle: a horizontal axe equipped with paddles, is twisted with the crank, seting in motion several upstanding mallets, which are strucking the wooden plank. The most special semantron is actually the one from Strâmtura (Maramureş, Romania), identified recently by the author in the village wooden church’s attic: on the horizontal axe is rooted a round disk provided with six mobile round mallets which, when the crank is twisted, are strucking the wooden board positioned bellow the assembly. This absolutely singular semantron, remembering the solar disk, whose age and source of inspiration remain unknown (perhaps it was influenced by the simple or even by the astronomical church clocks), it deserves to be restored and preserved in the original place where it was found: the 17 century wooden church from Strâmtura, a valuable National Historic Monument.
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Vanca, Dumitru A. "The Beginning of Liturgical Formation in Romania: The First Liturgical Manual in the Romanian Language." Polonia Sacra 27, no. 3 (September 30, 2023): 151–64. http://dx.doi.org/10.15633/ps.27310.
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While different political realities shaped the three Principalities (Moldova, Wallachia and Transylvania) that later formed Romania (1918), the spiritual unity of the Romanian people has been nourished since the Middle Ages by the Eastern Christian faith. Situated at the intersection of cultural and religious currents, Romanian spirituality has often interacted with that of the Ruthenian Slavs, Serbs or Bulgarians, Greeks, Hungarians, Catholics, Lutherans, and Calvinists. For this reason, the first Romanian literary works were translations or adaptations that were always under the influence of or produced in opposition to these cultures and beliefs. This study investigates, from a liturgical and doctrinal perspective, the first manual of liturgical training, published in the Romanian language at Iași (1697) translated by Jeremiah Cacavelas: Holy Teaching about the Holy and Divine Liturgy. Considered by some specialists to be an adaptation of similar works by Simeon of Thessalonica or Nikolaos Bulgaris, the manual presents in the form of questions and answers the teaching and spiritual understanding of the Orthodox Church regarding the Holy Liturgy. The manual also explores other Orthodox Christian teachings regarding the church building, angels, the nature of Grace, liturgical vestments, feast days and so forth. Throughout the volume, Jeremiah Cacavelas does not avoid controversial theological subjects that divide the East and West concerning transubstantiation, the nature of Grace and so forth. Cacavela’s manual became quite widespread in the Romanian Provinces; in some areas it was used until the 19th century.
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Zăloagă, Marian. "Religious Affiliation as a Political Site of Contestation? Polemical Voices of a New Generation of Romanian Romani Authors*." Acta Marisiensis. Seria Historia 4, no. 1 (December 1, 2022): 129–62. http://dx.doi.org/10.2478/amsh-2022-0025.
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Abstract The 1990s and the early 2000s was a period of revitalization of the Romani studies in Romania. Participants in the process were non-Roma as well as Roma authors. The religious practices and the affiliations of the Romanies was regarded to be a significant matter to start building a dignified profile of the ethnic group from the perspective of the in - group members who ventured to participate in knowledge production,. If a first generation of Roma intellectuals were more concerned to find corelations and provide explanations in a more or less essentialized fashion, the analysis of the scientific literature authored by a young generation of the in-group members indicate a certain tendency to over-politicize the topic of religiosity and the religious affiliation of the Romanian Romanies. In the process, the Romanian Orthodox Church has been turned into a target. Specifically, the acknowledgment that the dominating religious actor from Romania took part in the perpetuation of the state of slavery of the Romanies makes the Romanian Orthodoxy vulnerable to a series of recent public attacks. This inglorious past is used to symbolically and rhetorically justify the ongoing reaffiliation of the Romanies to neo-Protestant churches. Recognizably, the politicization of the religious affiliation of the minority group was started by a first generation of Romanian Roma intellectuals and the young generation only intensified their attacks. If one considers the in-group knowledge production in a comparative manner, one can realize that a first generation of Romanian Roma intellectuals found it reasonable to accommodate the Romanipen to the religious background dominating in Romania, while a young generation has chosen to overtly and loudly confront the national hegemon religious institution. This is the main trend, but, as I will demonstrate it is not at all a unique approach to the religiosity of the Romanies as undertook by in-group voices. Some Romanian Roma authors have preferred to re-write back to their ethnic and generational peers and to take side with the Romanian Orthodox Church. In their research, the Romanies end up being blamed by a mendacious relation to the religious institution to which the majority Romanian population has been affiliating for centuries. At the same time, the neo-Protestant churches are suspected to act superficially and their missionary work among the Roma communities could be indirectly suggested to represent the convenient meeting ground between two religious scammers. In the present paper I discuss to what extent the new generation of Romanian Roma intellectuals have considered suitable to weaponize the knowledge production on this specific matter and outline the political stakes behind the arguments employed to carry this symbolical and rhetorical battle between in-group narratives.
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Tóth, Krisztián. "The Report of Status Assembly Member Elemér Gyárfás about the Results of the Bucharest Debates on Ecclesiastical and Educational Affairs." Studia Theologica Transsylvaniensia 26 (December 20, 2023): 263–74. http://dx.doi.org/10.52258/stthtr.2023.15.
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In communist Romania, building a church was an almost impossible undertaking, and building permits were rarely granted to anyone who wanted to build a church. The state law that stipulated that a new church could only be built if an existing one ceased to exist provided the opportunity taken by the Diocese of Timisoara to build the new church in Orsova. The state authorities allowed the new church to be constructed in Orsova because of the number of believers (there were Hungarian, German and Czech believers living in the town at the time) and because the construction costs were entirely financed from abroad. The construction of the new Roman Catholic parish church and the priest’s residence in Orsova was one of the greatest achievements of the administration of Konrád Kernweisz, Ordinary of the Diocese of Timisoara – and perhaps of Communist Romania. The speech published here for the first time in print is not a sermon but was certainly delivered at the end of the consecration mass of the church in Orsova. The interesting detail about this text is that it is the first time that the symbolism of the church in Orsova was mentioned.
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Petcu, Adrian Nicolae. "On the Patrimony of the Romanian Orthodox Church during the Communist Regime. Some Aspects." Acta Universitatis Sapientiae Legal Studies 9, no. 1 (December 2, 2020): 167–78. http://dx.doi.org/10.47745/ausleg.2020.9.1.09.
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The study examines the extension of state control over the assets of the Romanian Orthodox Church during the Communist period of Romanian history. The author examines the topic by separately presenting norms and measures applied to immovable, and then to movable assets which were nationalised or taken under state control based on various legislative measures and pretexts. In the study the process by which the land and immovable assets, both of an ecclesiastical use, and used for supporting educational and other church activities is examined. The measures taken against the land and forestry assets held by the Romanian Orthodox Church by way of its institutions (parishes, monasteries etc.) is presented, as well as the fate of some church buildings. The author also examines the various measures aimed at bringing movable assets of the Romanian Orthodox Church under state control, including by confiscation, and forced inclusion into museum collections.
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Mois, Violeta-Elena, and Iulia Hărănguş. "The Reintroduction of Bobâlna Hill Into the Tourist Circuit." Studia Universitatis Babeș-Bolyai Geographia 68, no. 2 (December 30, 2023): 149–63. http://dx.doi.org/10.24193/subbgeogr.2023.2.08.
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The reintroduction of Bobâlna Hill into the tourist circuit. Bobâlna Hill is the highest part of the Cluj and Dej Hills, an integrated part of the Someșan Plateau, with an altitude of 693 m. From a geomorphological point of view, it falls within the erosive-structural level formed on the horizon of the Dej tuff, of Lower Pannonian age. At the foot of the hill, a series of subsequent valleys developed, such as Olpret Valley to the north, northeast and east, Măr Valley and Lujerdiu Valley to the south, and Luna Valley to the west and southwest respectively. From a geological point of view, Bobâlna Hill is composed by the Dacitic tuff of Dej, interspersed with marls, clays, sandstones with coals and marly shales. Due to its altitude and the rocks it is made of, Bobâlna Hill determined the meaning of the evolution of the other natural components of the environment, flora, fauna, soils, as well as the hydrography. The development of human communities in the adjacent communes was deeply influenced by the presence of Bobâlna Hill. The hill is located about 30 km west of Dej City. Its area of polarization is more visible on the territories of Bobâlna, Aluniș, Cornești, Recea-Cristur and Panticeu communes. Bobâlna Hill has been the source of building materials for houses and other buildings for a long time. There are still buildings made of “Băbdiu stone” today. In addition to resistance over time, tuff has a beautiful appearance and was accessible to people. In June 1437, an army of peasants gathered on Bobâlna Hill, armed with pitchforks and scythes, ready to fight to regain their rights and freedom. The uprising in Bobâlna took place as a result of burdensome feudal obligations towards the state, the feudal lord and the Catholic church, but also because of numerous abuses. On June 8, 1937, the leaders of the villages in the Olpret area formed an initiative committee to build a monument in honour of the peasants who revolted in 1437, on Bobâlna Hill, at an altitude of 693 meters. The initiative was successful and a limestone monument was built, unveiled on December 21, 1957. Starting from 1968 and up to 1989, popular celebrations were organized, most of them just above, on the Bobâlna plateau. The heroes of the 1437 uprising were commemorated and it was an occasion of joy, reunion and party for the inhabitants of the area. Between the years 1989-1999, the celebrations stopped, but they were resumed in 1999, 2001 and 2002. The last celebration was in 2015, in the school yard in Bobâlna commune, but it had a smaller scale. In the years 2021 and 2022, the first two editions of the Revolution Race event took place, on Bobâlna Hill. Revolution Race is a sporting event that highlights nature, history and rural traditions. The “Înflorești” Sports Club Association participated to the organization of the two events in partnership with the Go4Fun Association and the administration of the municipalities of Bobâlna and Cornești. Over 300 runners from Romania and abroad participated in each edition. Starting from the advantages offered by the natural setting, the presence of Bobâlna Hill, and the significance of the historical event of 1437, Bobâlna municipality is currently designing a long-term development strategy based on ecological rural tourism. Keywords: Bobâlna Hill, Revolution Race, Bobâlna Monument
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Carnevale, Davide N. "Giuseppe Tateo, Under the sign of the cross: The People’s Salvation Cathedral and the church-building industry in postsocialist Romania, New York & Oxford, Berghahn, 2020, pp. 256." Anuac 11, no. 1 (July 7, 2022): 195–98. http://dx.doi.org/10.7340/anuac2239-625x-5294.
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Pacurar, Gheorghe Gelu. "The Making of a Holy Nation: Pastoral Activity, Pilgrimage to Jerusalem, and Nationalism in Interwar Romanian Orthodoxy." Acta Terrae Septemcastrensis 18, no. 1 (December 1, 2019): 134–51. http://dx.doi.org/10.2478/actatr-2019-0005.
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Abstract After the end of World War I and the creation of Greater Romania, various actors tried to influence the official policy of the state by proposing political visions suitable to consolidate the Romanian identity and character of the country. The Orthodox Church, one of the most vocal of these actors, envisioned a variety of activities and programs with the goal of promoting the future development of the country alongside religious principles. In particular, in 1925 the Metropolitan of Ardeal organized the first “mass” pilgrimage to the Holy Land in the history of the Romanian people. Among the participants was Iosif Trifa, a close collaborator of the Metropolitan and the initiator and organizer of a widespread spiritual movement called the Army of the Lord. During the pilgrimage Trifa wrote notes that later constituted the basis of his travelogue Pe urmele Mântuitorului [In the Footsteps of the Savior], a book that, I will suggest, proposes a national – spiritual model for the building of the new political project inspired by the mythical image of the holy places. Trifa vested these pastoral concerns with political preoccupations that ultimately claimed the Holy Land as an ideal pattern for Greater Romania. Through a gradual literary process that morphed Palestine into the Christian Holy Land and reclaimed it for Orthodox Christians only, Trifa established a close connection between the holy sites and Romania by presenting the group of pilgrims and their itinerary as a symbol of the nation walking in the footsteps of Jesus Christ. A close reading of the narrative will show that Trifa aimed at using it as an exhortation to prompt Romanians’ commitment to Orthodoxy as the only successful solution to the national project.
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Sodol, V. A. "The consequences of the Romanian occupation of 1941–1944 for the Orthodox Church of Moldova." Rusin, no. 63 (2021): 190–204. http://dx.doi.org/10.17223/18572685/63/10.
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The article presents the facts of material damage caused by the German-Romanian invaders to the institutions of the Orthodox Church of Moldova. The analysis of the archives of the Republic of Moldova, the Pridnestrovian Moldavian Republic and the works of researchers revealed three stages of damage inflicted by the invaders on religious organizations. The total amount of damage amounted to 91.5 million rubles, including church buildings – 22,580,000 rubles (including the churches of Pridnestrovie – 4,192,423 rubles). The invaders destroyed the buildings of 44 churches and 2 chapels, partially damaged 22 churches. Dozens of valuable religious shrines were removed from Moldovan churches and monasteries. The most valuable loss is a copy of the Gerbovetsky Icon of the Most Holy Mother of God (worth 120 mln rubles). The invaders also stole church utensils and priestly vestments. The motive for these actions was the alleged desire to “save” the shrines from destruction by the Bolsheviks. The leadership of the Russian Orthodox Church has repeatedly raised the question of returning the valuables taken by the occupiers to the Romanian side. However, the problem has not been solved, though a small part of the property stolen by the invaders returned to the Moldovan churches.
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Miron, Ion. "The role of the orthodox church in Moldova in the building of Romanian education in the Phanariot era." Studia Universitatis Moldaviae. Seria Ştiinţe Umanistice, no. 10(180) (April 2024): 3–12. http://dx.doi.org/10.59295/sum10(180)2023_01.
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During the Phanariote era, in Moldova, a series of political and social changes took place, one of these changes is the emergence or re-establishment of several schools, many of them being mainly Romanian schools. The Phanariot lords began to realize the need for accessible education not only for the rich, but also for the common people, who were often deprived of the opportunity to study. In order to solve the country’s public problem, the gentlemen appealed to the help of the Orthodox Church, without which at that time it was impossible to build Romanian education, the organization of the process, and many schools where the language of the people was taught were established at monasteries, emblematic in this sense being the Putna monastery. Education in the Romanian language begins to be systematized in the church tent and accessible to the common people.
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Feijoo Martínez, Santiago, and Víctor Rúa Carril. "La iglesia prerrománica de San Martín de Prado en Lalín, Pontevedra-España." Informes de la Construcción 46, no. 435 (February 28, 1995): 91–100. http://dx.doi.org/10.3989/ic.1995.v46.i435.1101.
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Szabó, Bálint, Imola N. Kirizsá, and László Vass. "Analytical and Numerical Approach to the Romanian Medieval Church Structures." Advanced Materials Research 133-134 (October 2010): 355–60. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.355.
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Whenever interventions on medieval churches are necessary, they must be approached as a whole, based on a numerical analysis of the load-bearing structure, especially if exceptional actions, like seismic ones, are present. Numerical analysis results can be successfully used in the assessment of quantitative elements for timber load-bearing structures. Nonetheless, masonry load-bearing subunits are more difficult to design and assess, results of the calculations made in case of elastic behaviour of the masonry structure being valid only until the first cracks. Numerical analysis can indicate, from a qualitative viewpoint, the behaviour of load-bearing structures of church buildings.. This paper presents the modelling principles of various types of load-bearing structural units belonging to medieval churches, which are subjected to dead loads and non-gravity actions, including Lutheran Church in Bistrita, Reformed Church in Aiud, Lutheran Church in Drauseni. , drafted within the Built Heritage Conservation Research and Design Centre – Utilitas, Cluj-Napoca City. It applies to three case studies, displaying their structural behaviour and contributing to the selection of appropriate strengthening methods
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Stan, Lavinia, and Lucian Turcescu. "The Romanian Orthodox Church: From Nation-Building Actor to State Partner." Kirchliche Zeitgeschichte 25, no. 2 (February 1, 2012): 401–17. http://dx.doi.org/10.13109/kize.2012.25.2.401.
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Abrudan, Ioan Ovidiu. "The Building of Bell-Towers Added to Romanian Churches." Review of Ecumenical Studies Sibiu 8, no. 1 (April 1, 2016): 9–26. http://dx.doi.org/10.1515/ress-2016-0002.
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Abstract This paper aims to emphasize a specific aspect in the evolution of the architecture of churches built by Romanian Orthodox or Greek-Catholic communities in the Sibiu region, in the second half of the eighteenth century and during the nineteenth century. More exactly, it is the widespread presence, in the ecclesiastical architecture of that county, and also in other Romanian Transylvanian settings, of the western tower, added to the church, which housed the bells and sometimes even clocks. In most cases, the raising of these towers was entrusted to Saxon masons from Sibiu, whose names have been preserved in inscriptions on the walls of edifices, or by their registering in contracts signed by the Romanians who ordered the execution. The involvement of those worthy craftsmen represented an important factor in maintaining the dialogue and cultural exchanges between the two communities that lived together in the Sibiu County region.
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Buzalic, Alexandru. "La beatificazione dei vescovi romeni uniti, alla luce della teologia del martirio." Studia Universitatis Babeș-Bolyai Theologia Catholica 66, no. 1-2 (December 15, 2021): 57–74. http://dx.doi.org/10.24193/theol.cath.2021.03.
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The Beatification of the United Romanian Bishops, in the Light of the Theology of Martyrdom. The Church of Christ fulfills three functions in the history of salvation: martyria, leiturgia and diakonia. Confession of Faith, martyria, it is a fundamental mission entrusted to the Church, which is exercised by preaching the Gospel (Matt. 28:19), the Logos transmitted and explained, the life in the faith and defending it from internal enemies (schisms, polemics, etc.) or external ones (heresies and persecutions). Since the times of apostolic and ancient Christianity martyria was achieved through a testimony of faith strengthened by resistance to persecution and the radicality of the sacrifice of life, starting with St. Stephen, passing through the long line of martyrs of all times, in 1623 by the martyrdom of St. Archbishop Joshaphat for the unity of the Church, the Churches United confessing from now on, with the price of shed blood, the faith and mission entrusted by Jesus “that all may be one” (Jn 17:20). During the persecutions of the twentieth century, the United Romanian Church wrote a page in the “theology of martyrdom”, building the Church, fulfilling its crown of martyrdom, the beatification of martyrs to restore the unity of the Church opening a new stage in the history and mission of contemporary Christianity. Keywords: beatification, Church, Catholicism, Greek Catholicism, martyrdom, theology, unity.
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Scurtu, Tatiana. "CTITORI ȘI BINEFĂCĂTORI AI BISERICILOR ȘI ȘCOLILOR CONFESIONALE ORTODOXE ȘI GRECO-CATOLICE DIN SCAUNELE SECUIEȘTI CIUC, GIURGEU, ODORHEI ȘI TREISCAUNE, ÎN SECOLUL AL XVIII-LEA ȘI PRIMA JUMĂTATE A SECOLULUI AL XIX-LEA." ANUARUL INSTITUTULUI DE CERCETĂRI SOCIO-UMANE „GHEORGHE ŞINCAI” 26 (April 1, 2023): 201–22. http://dx.doi.org/10.59277/icsugh.sincai.26.13.
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The issue of the history of the Romanians from the former Szekler seats of Ciuc, Giurgeu, Odorhei and Treiscaune and of the main identity institutions – the church (Orthodox and Greek Catholic) and the confessional schools that functioned under the auspices of these churches has been little researched. Benefiting from access to ecclesiastical and secular documentary sources, little researched, the present study aims to introduce into the scientific circuit information about the state of places of worship and confessional schools built by members of some Romanian communities with a small number of members, most of them living in ethnically mixed localities, with a numerically majority Szekler/Hungarian population. In these conditions, an important role was played by the solidarity of the Romanians living on both sides of the Carpathians, who we find among the founders of the modest wooden churches, and after 1785, also of stone, and of the confessional school buildings. This solidarity was also manifested between the Romanian communities in the area. When a Romanian community, with a larger number of believers, managed to build a new church, the old one was donated to neighboring communities with few believers, thus witnessing the phenomenon called “traveling churches”. Where communities with a small number of Romanians have not managed to maintain their church, we witness the acceleration of the denationalization process and, finally, the disappearance of these communities. Instead, where it was possible to save the Orthodox and Greek-Catholic churches and the confessional schools in the Romanian language, religion and school were the main factors promoting Christian teaching, religious education, Romanian culture and traditions, thus ensuring the perpetuation of the Romanian identity in -a multi-ethnic and multi-confessional area, in most cases refractory to alterity.
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Jakabházi, Réka. "Die Schwarze Kirche als Topos der kollektiven Identitätskonstruktion in der deutschen, rumänischen und ungarischen Lyrik der Zwischenkriegszeit." Germanistische Beiträge 44, no. 1 (June 1, 2019): 103–17. http://dx.doi.org/10.2478/gb-2019-0006.
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Abstract The Black Church, the largest sacral building in Transylvania, has been given a central role in the local identity narratives. As a historical place of remembrance, it mediates and mobilizes elements of historical knowledge, and at the same time constructs a myth.The article examines how the Black Church in Brasov, one of the most important symbols of the Transylvanian Saxons, is poetically constructed as a place of cultural memory in the German, Romanian and Hungarian poems of the interwar period, how the concrete place is reinterpreted as a space for creating identity, while the ethnic dimension should not be ignored. It examines the question of what symbolic value it has for the German, Romanian and Hungarian populations and how this can be seen from the lyrical texts of the time.
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Pascaru, Mihai, and Andreea Elena Nicoara. "The Romanian Migrant Communities of Italy. A Case Study in Ostiglia, Lombardy." European Scientific Journal, ESJ 12, no. 22 (August 30, 2016): 1. http://dx.doi.org/10.19044/esj.2016.v12n22p1.
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The theoretical foundation of the current study consists in the distinction between community and society proposed by Ferdinand Tönnies in a famous 1887 book. Building upon this foundation and upon the results of a qualitative research survey of the Romanian migrants in the city of Ostiglia, Italy, the study will attempt sketching some answers to the following questions: 1) Do Romanian migrants constitute a particular community where they work?; 2) What is the role of the Church in the structure of the community life?; 3) What role do leisure time activities play in the consolidation of the community life?; 4) What role can the constitution of a real community have in its members' decisions to remain abroad on a permanent basis? The data was collected through a series of semi-structured interviews. We found that the Romanian migrants from Ostiglia tend to congregate into a temporary community, their communal ties being enhanced by the existence of a Romanian church in the Italian city. Shared leisure time also fortifies intra-community ties. Nevertheless the community is not a critical factor in migrants' decision to leave or permanently remain in Ostiglia.
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Neskovic, Jovan. "Portals of the Church of Saint Nicholas in Bari." Zograf, no. 29 (2002): 21–34. http://dx.doi.org/10.2298/zog0329021n.
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The Church of Saint Nicolas in Bari, in southern Italy, is known as a church of great renown and importance, in view of the fact that it was built to receive the remains of Saint Nicholas, which are still kept in the church?s crypt, in the part of the building from where its construction began, at the end of the XI century. This church played a highly significant role in the creation of the specific, Romanic style of architecture in this region, so several important buildings were constructed using the basic typological and stylistic characteristics of the Church of Saint Nicholas. It was built as a triple-naved basilica with a transept and a dome designed at the intersection of the main nave and the transept, and the specific rendition of the altar section, with side towers and a flat facade wall that encloses the inner apse was applied in a similar manner on several churches in Apulia. Its great renown in the Christian world is well-known, reflected both in the strong connection between the churches in Bari and Kotor, and through the donations by the medieval Serbian rulers, among which is the large icon of Saint Nicholas, a gift from Stefan Decanski, which is still preserved in the church?s crypt. The importance of this and the other churches in Apulia was undoubtedly one of the factors that have led to discussion in literature about the question of their possible influence on architectonic creation in related artistic fields, including the monuments of the Raska stylistic group, particularly in connection with the architectural and sculptural plastics on portals because of the similarity of some of the shapes and motives in the stonemasonry...
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Osypenko, Oleksandr. "Cultural Processes in the Rural Areas of Transnistria, 1941-1944." Eminak, no. 2(30) (June 26, 2020): 167–79. http://dx.doi.org/10.33782/eminak2020.2(30).417.
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The issue of cultural policy of the Romanian occupation administration in the Transnistrian countryside in 1941-1944.
It is established that one of the important steps of the Romanian administration towards ideological support of its presence and functioning of the authorities in the territory of Southwestern Ukraine was a policy aimed at supporting the Orthodox Church, education and culture as a whole in the occupied territories.
To achieve this goal, the Romanian Orthodox Mission in Transnistria was established. The main task of this religious group was the organization and management of church-religious life in the territory of the Bug-Dniester rivers. The Romanian Orthodox mission has launched activities to spread the Christian doctrine among the population, its catechesis and conversion of people to God, as well as the restoration, restoration and commissioning of church buildings in Transnistria.
One of the primary tasks for the new government was to restore the functioning of primary and secondary education. Transnistria governorate implemented a Romanian school system where primary education was compulsory and reading, reading and writing skills were compulsory for all children and teens. In the process of organization the invasive process, the occupying power introduced a synthesis of the adjusted Soviet training programs and programs, which were officially studied in the Romanian kingdom. Much attention was paid to the organization of various groups of amateur art and aesthetic education of children.
It has been established that in the cities of Romanian administration, from the first days of the occupation, started to set activities of recreation establishments, and only then began to worry about opening similar foundtions in county centers, and occasionally tried to organize something like the average rural resident. One of the centers organizations of recreation for the local population became the Romanian cultural circles which were opened both in county centers and in villages of «Transnistria».
Despite considerable progress in setting cultural and educational work in rural areas of these lands. However, all these measures were used by the Transnistria administration in the first place for the systematic and forced Romanianization for the local, overwhelmingly rural population.
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Szőcs, Péter Levente. "The medieval parish church of Baia Mare: preliminary results of an archaeological research project." Hungarian Archaeology 11, no. 2 (2022): 28–36. http://dx.doi.org/10.36338/ha.2022.2.4.
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Baia Mare (Nagybánya in Hungarian, a town today in Northwestern Romania) was an important mining town in medieval Hungary. It was called Rivulus Dominarum, meaning “Lady’s Creek.” The town owed its emergence and prosperity to gold and silver mining and related minting. The town, therefore, was an important economic centre, not only in the region but also for the whole Hungarian Kingdom. Once a large parish church stood near the main square, but it became almost entirely dismantled, only its tower standing since the second half of the 19th century. From 2012 to 2014, archaeological excavations were carried out in the parish church and its surroundings; the results allow us to outline a much more detailed picture of this significant medieval building.
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Venghiac, Vasile Mircea, Cerasela Panseluţa Olariu, and Mihai Budescu. "Structural Rehabilitation Analyses for a Romanian Cultural Heritage Building Located in Seismic Area." Advanced Engineering Forum 21 (March 2017): 196–203. http://dx.doi.org/10.4028/www.scientific.net/aef.21.196.
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Structural rehabilitation, especially of historical monuments, is a difficult and widely treated subject in order to achieve a better insight regarding their seismic response. In Romania, a lot of historical monuments that require rehabilitation due to seismic actions are encountered. This paper aims to assess the effects of structural retrofitting on a historical monument located in Botoşani County, which withstood during its life cycle important earthquakes. The 20th century monument is located in a seismic active area of North – Eastern Romania, at a distance less than 300 km from Vrancea region where the epicenter of major earthquakes for the Eastern Europe is situated. Two hypotheses for the FE model of the structure were considered, namely with and without the rehabilitation solution. Nonlinear FEM analyses were performed in computer software environments. Using specific modeling tools of the computer program it is intended to simulate linear behaviour of masonry and global response of the structure. Comparisons between the two models were made. The results are used to validate the rehabilitation solution also consisting a source of information for its effects during structural lifetime cycle of the historical church.
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Manic, Bozidar, Ana Nikovic, and Igor Maric. "Relationship between traditional and contemporary elements in the architecture of Orthodox churches at the turn of the millennium." Facta universitatis - series: Architecture and Civil Engineering 13, no. 3 (2015): 283–300. http://dx.doi.org/10.2298/fuace1503283m.
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The paper will present the contemporary practice of church architecture in Bulgarian, Romanian, Russian and Greek orthodox churches, at the end of the XX and the beginning of the XXI century, and analyse the relationship of traditional and contemporary elements, with the aim of determining main trends and development tendencies. Free development of sacred architecture was interrupted by long reigns of authorities opposed to Orthodox Christianity. After the downfall of Communist regimes, conditions were created for the unobstructed construction of sacred buildings in all Orthodox countries, while the issue of traditional church architecture re-emerged as important. Further development of Orthodox church architecture may be affected by some issues raised in relation to the structure and form of liturgy, regarding the internal organisation of the temple. The freedom of architectural creation is strongly supported by the richness of forms created throughout history. Traditionalist approaches to the architectural shaping of churches are dominant even nowadays, tradition being understood and interpreted individually. At the same time, efforts to introduce contemporary architectural expression into church architecture have been increasing and gaining strength.
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Bitelli, G., M. Dellapasqua, V. A. Girelli, E. Sanchini, and M. A. Tini. "3D GEOMATICS TECHNIQUES FOR AN INTEGRATED APPROACH TO CULTURAL HERITAGE KNOWLEDGE: THE CASE OF SAN MICHELE IN ACERBOLI’S CHURCH IN SANTARCANGELO DI ROMAGNA." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-5/W1 (May 15, 2017): 291–96. http://dx.doi.org/10.5194/isprs-archives-xlii-5-w1-291-2017.
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The modern Geomatics techniques, such as Terrestrial Laser Scanner (TLS) and multi-view Structure from Motion (SfM), are gaining more and more interest in the Cultural Heritage field. All the data acquired with these technologies could be stored and managed together with other information in a Historical Building Information Model (HBIM). <br><br> In this paper, it will be shown the case study of the San Michele in Acerboli’s church, located in Santarcangelo di Romagna, Italy. This church, dated about the 6th century A.D., represents a high relevant Romanic building of the high Medieval period. The building presents an irregular square plan with a different length of the lateral brick walls and a consequential oblique one in correspondence of the apse. Nevertheless, the different lengths of the lateral brick walls are balanced thanks to the irregular spaces between the windows. Different changes occurred during the centuries, such as the closing of the seven main doors and the building of the bell tower, in the 11th century A.D., which is nowadays the main entrance of the church. <br><br> An integrated survey was realized, covering the exterior and the interior. The final 3D model represents a valid support not only for documentation, but also to maintain and manage in an integrate approach the available knowledge of this Cultural Heritage site, developing a HBIM system in which all the mentioned historical, geometrical, material matters are collected.
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Szabó, Tekla. "The historic renovations of the Protestant church in Viştea (Cluj county)." CaieteARA. Arhitectură. Restaurare. Arheologie, no. 6 (2015): 135–53. http://dx.doi.org/10.47950/caieteara.2015.6.07.
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The study is based on written documents, surveys, historical replicas and plans concerning the restoration and extension of the Reformed Church in Viştea. The presented case documents the monuments protection bodies in Hungary and also Romania after 1919. It provides an overview of the principles of restoration, which diff er from those laid down later in the Venice Charter. In 1910, the medieval church was not considered valuable enough to be declared a historical monument and restored as such. The church was saved by the discovery of its medieval frescoes (1912), which attracted the attention of the National Committee for Historic Monuments (MOB). Th e murals were unveiled and copied in 1913. The architect in charge, Ottó Sztehlo, made a drastic expansion plan of the building, which ultimately was not accomplished. At the beginning of the second decade of the last century the demolition of the building was decided upon. The case was brought to public attention by Károly Kós, who was later the author of two extension plans for the church, in 1922 and 1956. In the end the extensions were not carried out, just like the modern restoration planned in the 1970s and abandoned as well. Recently, public attention was drawn to the restoration completed in 2008, when two scenes were uncovered and preserved. The surprise was the discovery of an unknown fresco layer, half a century older than the one known from the historical copies (dated to the last third of the 14th century). In November 2013 excavations took place to establish the cause of the cracks that had appeared on the exterior walls of the building. The excavation revealed the semi-circular wall of a former church. This, in the opinion of the archaeologists, could have had a quadrilobed layout. The conservation works included the construction of a new drainage system and the partial removing of the cement plaster and mortar of the walls.
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Trandafir, Marinela. "Căminul cultural „Regele Carol al II-lea“ din Grăjdana, Județul Buzău (1934-1940)." Teologie și educație la "Dunărea de Jos" 17 (June 12, 2019): 275–82. http://dx.doi.org/10.35219/teologie.2019.11.
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Community centres have been institutions acting like driving forces in the cultural life of villages. They were based on direct collaboration with intellectuals in each village: the priest, the teacher, the notary, the doctor. The cultural life of community centres was diverse and included various fields of activity aiming at multiple aspects in the life of each community. Generally, such activities were oriented towards solving economic issues, without limitation to them. It should be mentioned here the concern for public health, the control of epidemics, the rearing and education of children, the moral and intellectual development thereof.The community centre organizes various cultural activities where explanations are given to community, including people of all ages, about our historic past, thepresent time finding of paths and the future time for whose wellbeing they should a harmonious development. Starting from such points of interest, this work covers aspects of the community cultural life at Grăjdana, where the community centre established in 1934 played a major role in the development thereof, due to its achievements marking the period 1934-1940. A particularly significant contribution in the cultural becoming and development of the Grăjdana community was brought by the parish priest together with the village intellectuals. Thanks to their love for the people, they managed to invigorate the community in a short time by involving the villagers in various activities of spiritual, scientific, moral, artistic and recreational nature. According to the minutes executed on 3 July 1934, the initiative of creating a community centre was wholeheartedly approved, with the knowledge that it would be useful for the community. The following took part in the creation of the Grăjdana community centre: the priest Constantin Bunea, the teachers Ion Marinescu, Caliopia M. Rădulescu, Elisabeta Bunea and the notary Mihail Rădulescu. In addition to the creation of the centre, the people found out that the centre library was enhanced with all the parish library brochures and magazines that were made available, with new subscriptions for magazines, and that a people pharmacy was established. In time, the people would attend the meetings by categories of age and measures would be continuously taken so as to fulfil the articles of the Rules for the Functioning of Community Centres.In addition to the promotion of culture, the manager of “Regele Carol II“ Community Centre of Grăjdana together with active members bore in mind charitytoo, raising funds for building a monument dedicated to the heroes killed in the Great War, for helping orphans and the injured, for maintaining school canteens, for helping the locals get trained in the agricultural field. The good functioning of the Grăjdana Community Centre was successful also due to the collaboration with “Principele Carol“ Cultural Royal Foundation which approved and upheld the proposals submitted by the centre management, providing books, magazines, medicines, awards in cash and in kind, diplomas and decorations to encourage and select the cultural work. In addition to the local management continuous work and capacity, the envisaged goals were achieved also due to the kindness of distinguished persons, most of whom the Centre declared Honorary Members. One of them was Colonel I. Săndulescu, who made a number of donations, such as 8 plows and plowshares needed by the community. On the celebration of the Heroes’ Day, Regele Carol II Community Centre of Grăjdana conducted a number of activities with the participation of: widows, orphans, the war disabled, the Decorați (The War Decorated) and Foști Luptători (Former Fighters) associations, members of the centre council, commune authorities, schools led by teachers, premilitaries and villagers. The Grăjdana Church performed the Divine Liturgy praying in memorial of heroes. At the Heroes’ Monument blessings were delivered by the representatives of: the church, the mayor’s office, the forest range, war disabled and others. For its fruitful activity, in addition to the thanks received from various institutions such as the Ministry for Endowment of the Army, the Red Cross Society, Principele Carol Cultural Royal Foundation, the community centre of Grăjdana was awarded a prize in 1940 and called Model Community Centre together with other 50 community centres from throughout Greater Romania. The Centre managers were also rewarded with the Centenarul Regelui Carol I (Charles I Centenary) medal. In 1940, the Community Centre of Grăjdana achieved the following: fundraising for raising two school buildings, for opening three school canteens for the disadvantaged pupils, a people pharmacy store providing medicines to people at cost prices. At the Centre consulting room 261 vaccines were delivered against tuberculosis for children, as well as medical consultations free of charge. Poor families were helped with food supplies. The library was endowed with new books and magazines, a nursery of fruit trees, locust trees and grafted fruit trees and selected seeds was created. The Centre made donations to the army amounting to Lei 1882 and delivered courses on hygiene, religion, morality, household. Under the Community Centre patronage the following developed: Hora tinerilor (The Youth Round-Dance), Foștii luptători (Former Fighters) Association, Asociația Decoraților de războiu (The Association of the War Decorated), Post-Militari (Post-Militaries) Association, Crucea Roșie (Red Cross) Society. Although no solid material basis was available in the beginning, as the community was quite poor, the means that were employed allowed the development of love and respect for the historic past, keeping authenticity and the perpetuation of traditions.
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Gosta, Mihai, Mihai Fofiu, and Imola Kirizsan. "Comparison Regarding the Carbon Footprint of Various Sustainable Seismic Consolidation Solutions for Romanian Orthodox Churches." Sustainability 16, no. 10 (May 9, 2024): 3979. http://dx.doi.org/10.3390/su16103979.
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In Romania, there are numerous Orthodox churches, many of which are historical monuments of great cultural value that have suffered multiple degradations over time due to various natural or man-made reasons. In a context that is currently increasingly focused on environmental protection, we aim to analyse the carbon footprint of several different consolidation proposals to an Orthodox church with structural deteriorations (and more) and the equivalent impact if a similar building were erected with new materials. The research is proposed to be a stepping stone for determining the sustainability of interventions for orthodox churches, as the existing literature is scarce when it comes to the emissions of these churches and there is no norm to prevent unsustainable interventions. The Orthodox Church “Sfintii Voievozi”, the subject of the analysis, is in the city of Tg. Jiu, Gorj County. The construction was documented to be between 1748 and 1764 and is a historical monument listed in the LMI GJ-II-m-A-09189 registry. The architectural solutions for the church and the structural elements that comprise the load-bearing system are presented. A detailed investigation was conducted to determine structural and non-structural degradations, specifying the main causes that have produced them. With regard to consolidation solutions, two options are presented and compared in this paper: Alternative I—minimal intervention and Alternative II—maximal intervention, both of which are reversible. The carbon footprint calculation was carried out for both options, determining the associated material consumption, and compared to the carbon footprint for the case of a new construction. In conclusion, the consolidation methods with a minimal degree of intervention is recommended as the “most environmentally friendly”, considering carbon emissions when comparing the options.
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Weisz, Attila, and Zsolt Kovács. "Medieval stone carvings from the Castle of Borosjenő (Ineu, Arad County, Romania)." Acta Historiae Artium 63, no. 1 (April 26, 2023): 9–34. http://dx.doi.org/10.1556/170.2022.00002.
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The castle of Borosjenő (Ineu, Romania), which is largely Renaissance in form, also displays important architectural phases from before and after this period. During the on-site art historical research of 2016 and 2019 it was an especially important task removing numerous Romanesque, pre-1200 carvings in secondary use as building material. The (majority of) carvings we have identified most likely originated in the monastery of Dénesmonostora (Dienesmonostora), which once stood near Borosjenõ. Probably by the end of the fourteenth century, when it had disappeared from the written sources, and certainly by the sixteenth century, the monastery had been abandoned, and its remains have since disappeared. Proof of the high artistic value of these carvings was the capital depicting a siren, removed during the reconstruction of the castle in the 1870s. The owner of the castle at that time donated it to the Hungarian National Museum in Budapest, where today it is a part of the permanent collection. Some of the newly-founded capitals and other decorative architectural elements have very rare analogies in the Hungarian Romanesque architecture, but show artistic connections with the Alsace region (e.g. Sainte foy church in Sélestat). Several other medieval fragments can be dated to a period later than the twelfth century. The paper contains also a catalogue of about thirty-eight carved stone-fragments.
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Isopescu, Bogdan, Cristian Blidariu, and Valeriu Stoian. "A Participatory Approach on Saving Vernacular Timber Heritage: A Case Study on Relocating a Wooden Church in Romania." IOP Conference Series: Materials Science and Engineering 1203, no. 2 (November 1, 2021): 022098. http://dx.doi.org/10.1088/1757-899x/1203/2/022098.
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Abstract This paper presents a case study on participatory and collaborative traditional design-build architecture in Romania. The focus is set on dismantling, relocating, rebuilding and reusing a 19th century wooden church with the efforts of the adopting community. In Romania, wood is used as a traditional building material, largely for roof framing elements in urban areas and in most mountainous rural areas for the construction of houses and churches. Due to an ongoing demographic rural-urban migration and emigration many villages have, and are being depopulated, subsequently abandoned and many such structures left behind. Under these circumstances, the possibility of dismantling, relocating and reusing these types of structures has become economically viable in comparison to new-built structures. The design for disassembly, inherent to vernacular timber architecture and how the deconstruction and reuse of timber elements maintain their value through efficient reuse makes it a suitable work frame for a participatory based approach involving communities with basic construction skill levels. Thus strengthening communities, maintaining and developing local identity through heritage and crafts. This type of action shows an increasing potential for saving timber vernacular structures by activating local communities and responding to their needs, in a time where the concern for natural resource management and re-cycling or up-cycling is becoming ever more important. The aim of the project is to increase awareness regarding timber built heritage by formulating a successful example of a participatory design- build project. A desired goal is to shift the architectural discourse by coalescing it with wider views of democracy and alternative visions of a sustainable future.
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Berecz, Ágoston. "Floreas into Virágs: State Regulation of First Names in Dualist Hungary." Austrian History Yearbook 47 (April 2016): 107–27. http://dx.doi.org/10.1017/s0067237816000096.
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The Kingdom of Hungary instituted the civil registry of births, marriages, and deaths in 1894. While the new institution was both eulogized and criticized as a major step in the separation of church and state and toward the creation of a modern, secular Hungary, it also opened up a new path for nation building. In this exceedingly multilingual and multinational country, churches often acted as proxies of cultural and political institutions for the national minorities. In the present article, I examine the specifically nation-building aspects embodied in the new regulation for the official use of first names that accompanied Act XXXIII of 1894 on the civil registry, and focus particularly on Romanian first names. Due to their considerable mismatch with Hungarian first names, Romanian names posed a special challenge to policy makers, and for this reason they demonstrate some less obvious dimensions of the changes instituted in 1894. The geographic parameters of this investigation have been imposed by the spatial framework of a wider research project on the interconnections among language, nationalism, and social change in the eastern part of Dualist Hungary, a territory encompassing Transylvania, the easternmost counties of contemporary Hungary proper (according to the administrative division created in 1876), and the eastern two-thirds of the Banat. This framework enables me to make comparisons with other ethnolinguistic groups, notably Transylvanian Saxons and the Catholic Germans of the Banat.
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Makay, Dorottya, Boróka Sándor, B. Bordás, and Zs Blénesi. "From Simple Roof Structure Calculus Based on 2D Modelling to 3D Models–Case Study: Reformed Church in Cluj-N., Romania." Advanced Materials Research 133-134 (October 2010): 125–30. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.125.
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Computer aided modelling, software options, as well as hardware performances have developed rapidly in the last several decades. Though the time required for building up a holistic 3D mechanical computer model for a baroque roof structure decreased significantly, it may be worth to stop at simple calculus, 2D or limited 3D modelling level, in various cases. Conclusions of the present lecture aim to identify the accuracy and reliability of the 4 levels of modelling. The recommendations formulated intend to identify the appropriate level of research according to the span, historic roof-type and state of decay of a given roof that is to be conserved. Research schemes are also suggested, aiming to offer an efficient tool for experts and engineers according to the complexity of the assessment.
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Deletant, Dennis. "Tateo , Giuseppe Under the Sign of the Cross: The People's Salvation Cathedral and the Church-Building Industry in Postsocialist Romania (review)." Slavonic and East European Review 99, no. 1 (January 2021): 189–90. http://dx.doi.org/10.1353/see.2021.0046.
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Grigore-Dovlete, Monica, and Lori G. Beaman. "The Nativity scene in a shared religious space: The case study of Saint-Pierre’s Church in Montreal." Studies in Religion/Sciences Religieuses 49, no. 3 (March 5, 2020): 347–71. http://dx.doi.org/10.1177/0008429820903409.
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Once called “the priest-ridden province,” the transformations brought about by the Quiet Revolution in the 1960s left the churches in Quebec deserted, while the idea of a secular Quebec became part of the public discourse about Quebec identity. Lacking the financial support of an active community, many Catholic churches were demolished or repurposed. They were thus transformed into residential or institutional spaces, entering what might be conceptualized as a secular order. Some churches managed to delay this major transformation by sharing their space with another religious community. This is the case of a Catholic church located in Montreal that we call Saint-Pierre’s Church. Today, the old building of Saint-Pierre’s Church accommodates two Christian communities: one is French-speaking Catholic and the other is Romanian Orthodox. At first glance, no tensions seem to trouble their coexistence. However, people’s perspectives of religious artifacts depict a slightly different image. Starting from participant observation and interviews carried out in 2016 and 2017 with members of both communities, we use the material religion framework to examine the power of materiality to invoke people’s emotions and to tell a story. The material religion framework allowed us to explore how the understanding of the shared place is linked to the dynamics and the contingencies of each community, and how the transformation of religious space happens in a rapidly changing context to which traditional majoritarian religion is attempting to adjust.
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Nagy, Iulia Cindrea. "“The Propagandists are Younger Women”." History of Communism in Europe 12 (2021): 199–215. http://dx.doi.org/10.5840/hce2021-202212-1311.
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The 1924 Church reform, through which the Romanian Orthodox Church decided to adopt the Revised Julian Calendar, led to dissent movements, mostly comprised of peasants, especially in the villages of Moldavia and Bessarabia. Considering the calendar change a heresy, these groups soon developed into religious communities that came to be known as Old Calendarists, or “stylists,” followers of “the old-style calendar.” Led by defrocked priests and monks who rejected the reform, the groups very quickly became the target of the secret police and the Gendarmerie. What also drew the attention of the authorities and the Orthodox Church was that women, especially the younger ones, seemed to play important roles within the communities, not only in terms of membership, but also in preserving and spreading the Old Calendarists’ beliefs and religious ideas. As many members of the communities were being arrested, and their churches were destroyed, these women also suffered imprisonment, monastic incarceration, or were forced to hide from the authorities in caves or huts that they built in the woods. Though subjected to various forms of persecution, which continued through the communist period, the majority of them held strong to their beliefs and contributed to the forging of a religious identity. Using archival documents, in the forms of letters, postcards, photos, and declarations as primary sources, and drawing on interviews conducted with contemporary nuns and members of the Old Calendarist communities, the present article explores the personal stories of young Old Calendarist women. Building upon the work of Anca Șincan, this article challenges the notion that transmission of religion was the exclusive prerogative of older women.
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Angheluță, Laurențiu Marian, Alexandru Ioan Popovici, and Lucian Cristian Ratoiu. "A Web-Based Platform for 3D Visualization of Multimodal Imaging Data in Cultural Heritage Asset Documentation." Heritage 6, no. 12 (November 27, 2023): 7381–99. http://dx.doi.org/10.3390/heritage6120387.
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Complex demands in the field of cultural heritage preservation often require a multidisciplinary approach and substantial volumes of multimodal data integration and management. The conventional approach to tackling these issues revolves around using different H-BIM (historical building information model) solutions. This paper presents a prototype for a web platform that moves closer to the idea of a digital twin for physical cultural assets. Based on a light development framework, it is designed for online open access and features a versatile custom 3D viewer for intuitive interaction with the presented data. The concept requires a workflow similar to the video-game industry’s 3D asset optimization to generate highly detailed 3D models and to facilitate the display of multilayered imaging data. The technological stack features a minimal MVC architecture framework and front-end stylesheets. It is designed to be independent of specific databases, enhancing portability for potential future open-source releases. Moreover, the platform employs WebGL libraries to create a dynamic 3D environment interaction. The capabilities of the web platform were tested in a case study regarding the documentation of an important 17th-century church in Romania. Further developments and current limitations of the platform are also discussed.
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Holló, László. "The Situation of Catholic Instruction in Transylvania during the Communist Takeover." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 65, no. 2 (December 20, 2020): 33–52. http://dx.doi.org/10.24193/subbtref.65.2.02.
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"In less than one year, the Catholic Church, just like the other denominations, lost its school network built along the centuries. This was the moment when the bishop wrote: “No one can resent if we shed tears over the loss of our schools and educational institutions”. Moreover, he stated that he would do everything to re-store the injustice since they could not resent if we used all the legal possibilities and instruments to retrieve our schools that we were illegally dispossessed of. Furthermore, he evaluated the situation realistically and warned the families to be more responsible. He emphasized the parents’ responsibility. First and foremost, the mother was the child’s first teacher of religion. She taught him the first prayers; he heard about God, Jesus, the Virgin Mary, and the angels from his mother for the first time. He asked for the mothers’ and the parents’ support also in mastering the teachings of the faith. Earlier, he already instructed the priests to organize extramu-ral biblical classes for the children and youth. At this point, he asked the families to cooperate effectively, especially to lead an ardent, exemplary religious life, so that the children would grow up in a religious and moral life according to God’s will, learn-ing from the parents’ examples. And just as on many other occasions throughout history, the Catholic Church started building again. It did not build spectacular-looking churches and schools but rather modest catechism halls to bring communities together. These were the places where the priests of the dioceses led by the bishop’s example and assuming all the persecutions, incessantly educated the school children to the love of God and of their brethren, and the children even more zealously attended the catechism classes, ignoring their teachers’ prohibitions. Keywords: Márton Áron, Diocese of Transylvania, confessional religious education, communism, nationalization of catholic schools, Catholic Church in Romania in 1948."
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Testa, Alessandro, Tobias Köllner, Agata Ładykowska, Simion Pop, Giuseppe Tateo, Jason Baird Jackson, Ullrich Kockel, Mairéad Nic Craith, and Viola Teisenhoffer. "Reviews." Anthropological Journal of European Cultures 30, no. 2 (September 1, 2021): 141–63. http://dx.doi.org/10.3167/ajec.2021.300211.
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Milena Benovska (2021), Orthodox Revivalism in Russia: Driving Forces and Moral Quests (London: Routledge), ix + 193 pp., hbk. £120, ISBN 978036747420-1.Tobias Köllner (2021), Religion and Politics in Contemporary Russia: Beyond the Binary of Power and Authority (London: Routledge), 165 pp., ISBN: 978-1-138-35468-5Giuseppe Tateo (2020), Under the Sign of the Cross: The People’s Salvation Cathedral and the Church Building Industry in Postsocialist Romania, (Oxford-New York: Berghahn), 243pp., ISBN:978-1-78920-858-0, $120.00/£89.00Tornike Metreveli (2020), Orthodox Christianity and the Politics of Transition: Ukraine, Serbia and Georgia (London: Routledge), 196 pp., $120.00, ISBN 9780367420079.Valdimar Tr. Hafstein and Martin Skrydstrup (2020), Patrimonialities: Heritage vs. Property (Cambridge: Cambridge University Press), 102 pp., $20.00, ISBN 9781108928380.Modeen, Mary and Iain Biggs (2021), Creative Engagements with Ecologies of Place: Geopoetics, Deep Mapping and Slow Residencies (London: Routledge). 258pp; 71 colour illustrations; ISBN Hb 9780367545758, £120.00; ISBN ebook 9781003089773, £25.89Samantha Walton (2020), The Living World: Nan Shepherd and Environmental Thought (London: Bloomsbury Academic) ISBN 1350153389 and 978-1-3501-5322-6, 210 pp. £90.00Jone Salomonsen, Michael Houseman, Sarah M. Pike and Graham Hervey (eds.) (2021), Reassembling Democracy: Ritual as a Cultural Resource (London: Bloomsbury Academic), 249pp., Open Access, DOI 10.5040/9781350123045, Paperback: £28.99
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Beldiman, Corneliu. "Arhimandritul Gherasim Iscu – mărturisitor și mucenic creștin ortodox în închisorile regimului comunist. Evocare la 110 ani de la naștere (1912-2022)/Archimandrite Gherasim Iscu – Orthodox Christian confessor and martyr in the prisons of the communist regime. Evocation on the 110th Birth Anniversary (1912-2022)." ANGVSTIA 26, no. 1 (December 30, 2022): 95–107. http://dx.doi.org/10.36935/angvstia_v26_2.
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Grigore Iscu was born on 21st of January 1912 in Poduri village, Bacău County. In 1924, he was chosen for the Orthodox faith as novice at Bogdana Monastery (Bacău County). During 1925-1942 he attended theological courses at high school and university. He was accepted as a monk at Tismana Monastery in 1932. He was ordained as hierodeacon and hieromonk. He became an abbot at Arnota Monastery (1937-1939) and was a librarian and an accountant at Cernica Monastery (1939-1941). During 1943-1945 he was a missionary priest of the Romanian Orthodox Church in Transnistria Region, protosyngellos and exarch of the monasteries from Oltenia Eparchy and an abbot of Tismana Monastery (1945-1948). He was a priest with an exceptional academic background and a very good administrator, with moral integrity and Christian awareness, he was much appreciated by the believers. He supported the National Anti-Communist Resistance Movement from Oltenia which was led by Ioan Carlaonț and Radu Ciuceanu. They intended to organise a logistic point of the Movement at Tismana Monastery, being in contact with several members of Craiova Resistance group. Gherasim Iscu was arrested by Securitate members at 26th of September 1948 and he started his martyrdom. He was subject of repeated hard violence during inquiry, then he was tried by Craiova Military Court and sentenced to ten years of hard prison for his activity within National Anti-Communist Resistance Movement from Oltenia (14th of June 1949). He was kept in detention at Craiova, Aiud prisons and The Danube-Black Sea Canal (Poarta Albă/White Gate) work camp where he was subjected an re-education regime based on extreme violence and torture. In these inhuman conditions he became very ill, being transferred to Târgu-Ocna prison hospital. He resisted to extermination regime and to investigations which also implied tortures, preaching the Christian-Orthodox faith and encouraging his suffering brothers. In 1951, on Christmas Night, after he confessed and offered the Holy Communion to a prisoner who had previously been his persecutor at Poarta Albă work camp, the protosyngellos Gherasim Iscu has gone to Heaven. In 2021, he was proposed to be sanctified by The Romanian Orthodox Church.
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Tărîță, Marius. "Ideological and Local Influences on the Urban Area in SSR Moldova (1944–1990)." Trimarium 4, no. 4 (December 30, 2023): 119–39. http://dx.doi.org/10.55159/tri.2023.0104.04.
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This article analyzed the post-World War Two reconstruction of the public spaces that had been devastated during the conflict. Mostly focused on the Chisinau urban area, we examined the ways in which the communist ideology and the socialist-modernist school of thinking influenced the reconstruction process. It has often been postulated that the main trait of the new political regime was the discrimination against the old conservative society by means of secularization and dismantling of the sacred. In the aftermath of the war, this trend was relatively limited, whereas during the Khruschev’s ”thaw”, it significantly gained momentum. As an example, the statue of Stephen the Great, representative for the Moldavian national spirit, was brought back to Chisinau, but the central positions had been already reserved for two symbols of the communist regime: the statue of Lenin and the Victory Square. During the 1970s and 1980s, other monuments representative for the party ideology and discourse continued to be unveiled, one such example being the equestrian statue of Gr. Kotovski. Except for
the statues of Lenin, Marx and Engels, most of the communist additions to the public space in Chisinau still stand to this day. It was there that the first celebration of the victory over Nazi Germany occurred, in 1965. Ten years later, a majestic memorial complex honoring the same event was to be inaugurated. In line with this, most of the non-metropolitan towns or villages, no matter how marginal, erected a statue of a soldier or at least a commemorative plaque in memory of those who lost their lives against their will. The urban plan itself was altered without any consideration to the street outlines that appeared in the plans of A. Șciusev. This practice was pursued in parallel with a demolition campaign in which the old town buildings and narrow alleyways, influenced by the Oriental style, were pulled down. The top position in the list of monuments that were lost at the time is occupied by the St. Ilie church. However, a section of the pre-war Chisinau, along the upper central boulevard, survived. It consisted of original or reconstructed imperial Russian and interwar Romanian buildings. A change in style occurred during the 1970s and 1980s, when the downtown area witnessed the addition of modernist buildings, tightly clustered and in obvious conflict with the spirit of the old town. In addition to that, their functionality was disproportionate to the role of the small republic. It was after the independence that the process of urban space degradation gained momentum, and some neglected buildings were lost. Meanwhile, some other buildings went through the validation process without any consideration to their contextual harmony. Planned with very little concern for artistic and architectural value, these new additions contribute to the already eclectic and highly inharmonious spirit of the city.
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Béla Zsolt, Szakács. "Falra hányt betűk: késő gótikus falikrónikák a középkori Magyarországon." Művészettörténeti Értesítő 69, no. 1 (December 23, 2020): 37–56. http://dx.doi.org/10.1556/080.2020.00003.
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During the 15th and 16th centuries, a number of long inscriptions were painted on the walls of parish churches in the territory of the medieval Hungarian Kingdom. The first known example is in the St Elisabeth’s of Kassa (Kaschau, Košice, Slovakia). The earlier inscription in the north-east chapel describes the events between 1387 and 1439 while it is continued in the south transept with a political manifestation on the side of the new-born King Ladislas V, opposed by Wladislas I. Another wall-chronicle is readable in the entrance hall of the St James’ in Lőcse (Leutschau, Levoča, Slovakia). Here the inscription, dated to ca 1500, commemorates events between 1431 and 1494, including local fires and diseases, the coronation of Ladisla V and Wladislas II and the royal meeting of John Albert of Poland and Wladislas II of Hungary held at the city in 1494. On the other side of the entrance hall, a detailed Last Judgement was painted, as the final act of world history. The inscriptions of Lőcse are usually interpreted as a manifestation of the local identity of the Saxons in the Szepes (Zips, Spiš, Slovakia) region, enjoying special privileges. This is probably also true for the second group of wall-chronicles, to be found in Transylvania in the important Saxon towns. The only surviving example is in Szeben (Hermannstadt, Sibiu, Romania), in the gallery of the western hall (Ferula). Beside some national events (coronation of King Matthias, death of Louis II) it is dealing with Transylvanian affairs between 1409 and 1566. A similar chronicle has been documented in Brassó (Kronstadt, Braşov, Romania), which started the narrative with the immigration of the Saxons and ended with 1571, with a special attention to the Ottoman wars. Unfortunately the inscriptions have been covered after the fire of 1689. Other wall-chronicles are documented by secondary sources in Segesvár (Säsßburg, Sighișoara), Medgyes (Mediasch, Mediaș), Beszterce (Bistritz, Bistrița), Muzsna (Meschen, Moșna), Baráthely (Pretai, Brateiu) and Ecel (Hetzeldorf, Ațel, all in Romania). While all these were written in Latin, a Hungarian inscription has been preserved in the Calvinist church of Berekeresztúr (Bâra, Romania) in the Szeklerland from the early 17th century. Although a misunderstanding of the sources led some scholars to suppose an inscription or an images cycle with secular content in Buda, these passages refer in reality to the Franciscan friary at Chambery. In international comparison, the Gothic wall-chronicles seem to be a rarity; the best example is known from the cathedral of Genoa, where the rebuilding of the cathedral in the early 14th century is connected to the legendary origin of the city, counterbalancing the civil war between the citizens.Decorating the walls of churches with letters instead of images is certainly aniconic, but not necessarily un-pretentious. Letters always play a decorative function whenever written on the walls. The letters, especially for the illiterate people, was a special type of ornament. Nevertheless, inscriptions, as far as their letters are readable and languages are understandable, tend to be informative. Interpreting their content depends on different levels of literacy. But they work for all as visual symbols. The longish Latin wall chronicles of Late Gothic parish churches were probably understood by the rich patricians; but the large surfaces close to the entrances might have been meaningful for all others who recognized their significance in local identity-building. The illiterate local people of the Protestant villages were unable to decipher the exact meaning of the inscriptions, even if they were in their native Hungarian language. However, these letters were necessarily eloquent for the entire community: the fact itself that there are letters decorating the walls instead of images was meaningful, reflecting the transformation of Christian culture. The letters themselves, legible or not, had a symbolic value which can be decoded taking into consideration their location, forms and context.