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Those Romanian Greek Catholics who left their church generally joined the Romanian Orthodox Church for its inherent Romanian identity. Others joined the Hungarian-majority Latin Church, leaving the Romanian Greek Catholic Church isolated and with only 10 percent of its pre-communist membership. [49]
This text was revised by Cornilescu from 1928 and printed by the Bible Society in 1931 but has not been issued since. Two main translations are currently used in Romanian. The Orthodox Church uses the Synodal Version, the standard Romanian Orthodox Bible translation, published in 1988 [1] with the blessings of Patriarch Teoctist Arăpașu.
The Romanian Orthodox Church (ROC; Romanian: Biserica Ortodoxă Română, BOR), or Romanian Patriarchate, is an autocephalous Eastern Orthodox church in full communion with other Eastern Orthodox Christian churches, and one of the nine patriarchates in the Eastern Orthodox Church. Since 1925, the church's Primate has borne the title of Patriarch.
The Holy Trinity Romanian Orthodox Cathedral in Arad Metropolitan Cathedral in Iași, the largest Orthodox church in Romania. The Eastern Orthodox Church is the largest religious denomination in Romania, numbering 16,307,004 according to the 2011 census, or 81.04% of the population. The rate of church attendance is, however, significantly lower.
The church originated between 1920 and 1924, the work of the young Romanian Orthodox theologians Dumitru Cornilescu (whose Bible translation is used by most Protestant churches in Romania) and Tudor Popescu (a former priest at the Cuibul cu barză Church). [3]
Moreover, on October 21, 1948, the 250th anniversary of the Romanian Greek Catholic Union with the Catholic Church, the regime arranged for the "voluntary" and "spontaneous" transfer of all members of the Greek-Catholic Church (decree 358/1948), that numbered more than 1,500,000 [14] at the time, to the Romanian Orthodox Church; furthermore ...
During the existence of the Kingdom of Romania in the 19th and early 20th centuries, the government of Romania systematically favoured the Orthodox and Romanian Greek Catholic Churches. [2] Non-Christians were denied citizenship until the late 19th century, and even then they faced obstacles and limited rights. [3]
Since the Second Vatican Council, the Catholic Church has generally taken the approach that the schism is primarily ecclesiological in nature, that the doctrinal teachings of the Eastern Orthodox churches are generally sound, and that "the vision of the full communion to be sought is that of unity in legitimate diversity" [5] as before the ...
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