The volume that we present today to the public interested in history is the natural result of the Conference with international participation entitled: Schimbarea de paradigmă din istoria ecleziastică şi cea laică în Transilvania secolului al XVIII-lea (Paradigm Change in the Ecclesiastical and Laic History of Transylvania in the 18th Century), the first edition, 2009, Alba Iulia. The Conference was organised by ˝1 Decembrie 1918” University of Alba Iulia – The Department of History and˝Iuliu Maniu” Centre for Historical and Politological Research of Alba Iulia. The manifestation enjoyed the collaboration with the Union National Museum of Alba Iulia. The Conference financing was ensured by a project mastered by the National Authority for Scientific Research – Bucharest having the support of ˝1 Decembrie 1918” University of Alba Iulia and Bod Péter Foundation, Alba Iulia (through Szülőföld Alap-Budapest).
The Conference enjoyed the presence of participants from Alba Iulia, Cluj-Napoca, Budapest, Zürich, Szeged and Eger. They represented distinguished universities and research centres in the country and abroad: ˝1 Decembrie 1918” University of Alba Iulia, University of Zürich, Károli Gáspár University of the Hungarian Reformed Church - Budapest, Babeş-Bolyai University of Cluj-Napoca, University of Szeged, Eszterházy Károly University of Eger, ˝Iuliu Maniu” Centre for Historical and Politological Research, Alba Iulia, the Union National Museum, Alba Iulia, and ˝George Bariţiu” Institute of History of the Romanian Academy, Cluj-Napoca. The Conference lectures and the scientific works of this volume tackle three significant elements of the historiographical paradigm change of Transylvania in the 18th century:I)Convergences, Divergences and Continuity of Historical Writing; II) Training Centres and the Historiographical Paradigm Change in Transylvania: From Centre to Periphery. European Dimensions; III)Confessional Tolerance and Intolerance as Historiographical Paradigm.
The change of the Transylvanian historiography was – just as the political change manifested itself because of the setting up of the Habsburg domination in the autonomous Principality – a natural result of the pervasion of Enlightenment in this part of Europe. The historiographical paradigm change in Transylvania in the 18th century followed the social and political modernity (reform) for the carrying out of the desideratum of historiographical modernity. In the beginning of the 18th century, the convulsive movements carried out in order to integrate the Transylvanian Autonomous Principality within the Habsburg Empire drew upon itself the historiographical crisis. The historical writing introverted itself as defence and conservation measure for the old humanist values inherited especially from the historiography of the Transylvanian Reform. It was for the first time that the Transylvanian conscience crisis seen as reaction to political change became visible, especially in Count Miklós Bethlen’s (1642 – 1716) Autobiography. The melancholy of the past times called up again the attention of the readers fond of history and nobiliary manners having the support of the description of the social and political metamorphosis of Principality in Metamorphosis Transilvaniae written by baron Péter Apor (1676–1752). The solution chosen by the Protestant Transylvanian historiography in defensive and tributary to the idea of conservation was the retreat – the escapism. This was the attitude expressed by nobleman Mihály Cserei (1667-1756), the author of the work The History of Transylvania until 1711. He effectively left his domain and therefore estranged himself from the historical writing. The nobility seemed resigned through a manifestation of expectation for better life and passivity. This behaviour was made official through the words expressed by historian and provincial secretary István Halmágyi (1719–1785): ˝I am sitting on the bottom of a steamer and listen from down there the above waves” - these words pervaded the effects of the absolutist and authoritative policy that called for order and change. The wave of the political change between East and West led to restatements and the redefining of the Orthodox, Greek Catholic, Roman Catholic and, implicitly, Protestant identities that generated the premises of the development and historiographical paradigm change. In historiography (Péter Apor, Péter Bod, György Rettegi’s Memories, Martin Schmeizel) therefore emerged the prototype of the new, integrated noble (homo novus) who submitted himself to new requirements and was partisan of the new barocque fashion (neue Mode). His cultural value, significance and administrative utility were given by the studies abroad (academic pilgrimage, peregrinatio academica) at the Universities of Vienna, Rome, Trnava (Nagyszombat), Leiden, Basel or German Principalities. The culture promoted by this new enlightened spirit raised for discussion the key concepts of the national development, such as: school, administrative reform, and nation, structural ideas for the development of a social, political and religious reform at imperial level. Paradoxically or not, those who promoted the historiographical paradigm change in Transylvania belonged to the nobility and Protestant clergy. The confessional side promoted a direct or indirect (in a low tone) debate between the Counter-Reformation – Catholic Reform and Protestantism throughout the 18th century. The historiographical paradigm change therefore followed the evolution of the society from baroque to Pre-Enlightenment, and, then, Enlightenment. Within the debate upon the ecclesiastical history, the moment of the religious Union of the Orthodox Romanians with the Church of Rome is very important (Gherontie Cotore) and had significant echoes in the Protestant historiography (Bod, Historia valachorum). Historiographical paradigms emerged with a view to modernising the historical writing and carrying out a real paradigm change. By virtue of the use of history for the administrative Reform of the Empire, the programmes - be them Catholic or Protestant – detached themselves from the confessional side of debate with difficulty. Two fundamental concepts for historiography therefore emerged: the need to ensure the access to archives (Leopold Kollonich, Einrichtungswerk des Königreichs Hungarn, 1689) and the usefulness of the development of an analytical, interrogative method for the material at the disposal (GáborHevenesi, Modus materiae conquirendae, pro annalibus ecclesiasticis regni Hungariae, 1694). They were considered real ˝tools” for social Reform achievement and generated the renovation of the historiographical attitude through historia critica – this idea was promoted by Bishop Jacques- Bénigne Bossuet (1627-1704). Protestant historiography followed the Prussian patterns and rallied the utilitarian requirement promoted within society. The traditional flacianism promoted by the Protestant historiography of the Principality adjusted itself to the new political situation and coloured the Jesuit typology of the historical research through the historiography of the state knowledge (Staatenkunde –through Matthias Bél, Ferenc Fóris Otrokocsi, Péter Bod, József Benkő) or the model rendered by Johann Lorenz von Mosheim (1693-1755). The immense effort needed in order to spin the various information and specialization of the historical branches inherently led to the necessity of the idea of associative research in history through Academies and Associations (János Csere Apáczai, Péter Bod). Transylvanian Enlightenment gave birth to new attitudes and historiographical conceptions. The striving for origin research became almost obsessive for this ethnically heterogeneous region. The historians’ intention was to define the national identity and alterity through the social and political argumentation of the idea of a nation (natio). Nevertheless, alterity involved a compromise, historiographical acceptance and confrontation in the spirit of real social and political militantism. The historian of this world that was changed had success only if he was also endowed with the intellectual qualities of the century also reflected in the historical writing: erudition and piety became qualitative attributes for the historiographical debate. The philosophical and theological trends played a major role for the historical personalities’ spiritual modelling. Mention should be made about coccejanism, cartezianism, iozefinism, wolfianism, jansenism and febronianism. They brought an essential contribution to the formation of the spiritual portraits of historiography in the 18th century. The essential concepts of the structuring of a modern and coherent historical discourse emerged under the influence of the spiritual ideologies that had been accepted and adapted during the study time spent abroad: curiosities (Curiositas), confessional tolerance (Mutua tolerantia), irenicism, critical objectivity etc. The humanist descriptive simplicity of princes’ lives through the new method and concept accumulation evolved through a real paradigm change about the complex historical descriptions under the influence of both the knowledge of state historiography and the Jesuit method of interrogation about the past. The purpose of historiography becomes a real raison d’état. Historiography of the 18th century started to excel through a political and social argumentative discourse and detached itself from purely confessional causalities. The laicization of historical writing in the century of Enlightenment manifested increased interest for love and the individual’s relation with society, and became a useful element for the Reform of society. The historiographical utilitarianism became the new paradigm of the 18th century. The paradigm change also manifested through the diversification of the relations between the laic and ecclesiastical historiography. The ecclesiastical historiography wanted to expand the borders of Respublica Christiana towards the boundaries of a new and tolerant Respublica Litteraria. Historical sciences started to specialise themselves throughout their evolution (hence, new fields of activity emerged: auxiliary sciences, literary, ecclesiastical and laic history, cartography, arhondology etc.) Although it did not generate enormous historiographical impiety in Principality, atheism, naturalism and deism renascence in Western Europe became perceptible signs of detachment from the exclusively providential explanation of history. The Transylvanian historiography felt that it was its duty to lead the society from religious community to national identity without the denying of the confessional side. On the contrary, the Transylvanian religiosity was placed in the middle of the fight against the impiety of the century. The Light, the Reason, pervaded the history of Principality through Faith. The historiograhical paradigm change in Transylvania became a reality in the 18th century owing to this structural change of the historiographical writing.
The organisers want to thank all those who financially got involved in the organisation of the Conference under optimal circumstances and the volume publishing
What is new in Transylvanian historiography concerning with 18th century? Maybe the historical activity of the reformed reverend from Ighiu- Magyarigen Peter Bod (1712-1769) whose monography was published in 2008 in Cluj- Kolozsvar, under supervision of the Mega publisher.
Dear friends. I am very implied in the church work and in the same time in the University life, where I have some activity in Research Department of the Alba IuliaUniversity. I work on the grant about Transylvanian idea of tolerance, Reformation, and history of historiography. I try to attend in some conference about church history, especially about XVII-XVIIIth centuries.
The church life in the winter months is more silent then usual. A large part of the believers are old, what, making it difficult to move, and in few of theme are very lonely people. However, winter is busy now, because we try to finish some works on the new pharmacy building in Sard, and on the floor replacement in Zlatna’s church. But we preparing ourselves for the spring’s biggest efforts.
Christmas was wonderful. Magyarigen we celebrated together with many guests and with the Catholics believers from Igen (this is a great mission possibilities). In Zalatna’s church the girls sang and recited after the church service. We have begun in January the visitation of the families. The past year has not passed without many work and implementations around of the congregations. As you know, my region is mission field of the Hung. Presbyterian church, so I it is a large possibility of the church work.
In Magyarigen (Ighiu):
In my congregations the Presbyterian theologians from Agoston Sandor Foundation, Budapest and many other students were busy in the church renovation work, but us well in the church services. My congregation, Magyarigen provide to them, free accommodation and the students done a lot of work around the churches. Fortunately, the church watery mushrooms do not recur; therefore, we are very pleased. In our summer work was a great help that agricultural equipment what was donated from Nurnberg Presb. Church (Through elder Mr Tibor Salanky). The trailer was really useful in the transport, which would have been very expensive with the official transport. Whit those equipment we help us well the Romanian orthodox peoples, not only for our church members. Unfortunately, the central heating boiler broke up, and also the automated bell became wrong, what gave us a serious financial test before Christmas. This was necessary to replace because the large, thick walls, what keep the pastoral office rather cold in the winter.
Last spring, the EU has started a program (2.5) around the architectural monument restorations. We try to prepare on evaluation plan of the church monument from Magyarigen. At least five companies (engineering, economics) worked on the plan, partly free and partly supported by our local church and Reformed Bishopric from Cluj. A lot of deficiencies observed in the Alba EU Implementation Center around of the project, and in my opinion he did say a lot of obstacles in the front of implementation of this. It looks like the first level has been exceeded, the second processing level, unfortunately means the possibilities to be only on the waiting list…. …. Maybe it will be something ....God knows. I put in this a lot of work, energy and money; will be wonderful if I will succeed.
Unfortunately, two trials make our lives hard. One is brought against the Church, under the pretext of expropriation. Great anxieties, the topographer is corrupt, and he identified the neighboring, where land and houses were in the ancient Church and cemetery proprieties plots. There resides the elder of our church, de 70th years old, Sándor Tollas, who now have every opportunity to obtain a deliberation from the trial in wrong way. The other litigation is about an unauthorized transcription due to a neighboring family, in their propriety from the old Church sites. Both of the causes are very expensive, and we are stress wit them.
In Boroskrakko (Cricau):
We have three believers, among the most loyal, Magda Tibori is very sick now. I took home the Worship of God, Lord's Supper, and I also spent a couple of hours with her in Christmas.It is difficult to be old, but even harder to be alone (or just with the reverend) in the Lord's Supper. Krakkó church tiles, shingles, here and there, shows weakness, so we must start in 2010 new renovation. It is 800 years old church!!!! Krakow, most of the problems are around theland.From the former Teleki propriety, Church was compensating with 3 ha land, because of the former nationalization into the communist time. This former grapes yard is completely extinct, so we try to find something to start there. A new implantation means very high cost and effort. We try to remove the concrete pillars to permit agriculture. Fortunately, there is inside parcel. The church arable land was still through communist collectivization, and was distributed to house parcels. I hope we will receive compensation (when I do not know). On the remaining 1.5 ha I order a topographical survey maybe that is returned to us. Instead of it, Mayor Office gave this to the County Council; the county is donated to others. We try to start a legal process to recover the propriety… but the truth is not always measured for us.
In Sard (Sard):
2009 was year of the Sárd community. With the support of the Agoston Sandor Foundation, and the theologians, we succeeded, after three years of work to renovate 600 years old church building interior. We renovate a completely ruined and collapsed church, for the glory of the Lord. A moment for the congregation what became memorable. Without the financial support we have no chance to done it. I am very grateful for this to all the contributors. The exterior of the old church is in ruin, but the church inside is in the old glory shine. The work was carried out at discounted prices by the Janos Szekely, whose embraced the church objectives, and was an enthusiastic worker. After the church restoration we have two big events. We celebrated 20 of August, one of our national Holiday, in companion of the 400 peoples, coming from abroad. Shortly after this we celebrated the confirmation in faith of the two young people. Was a remarkable event because into the last 30 years in the church was not same events. The renovated church and the youth confirmation make a memorable year 2009. We have only 13 members in Sard.
In the autumn-winter 2009 (until now) in Sard we continue to work around to the health center. The continuation of the work with the gas and electricity was prevented by the very long administrative barrier. For this reason the work became difficult for a long time. Not only the time, but the cost was a really impediment in implementation.The cost incurred by either the gas or electricity was more than EUR 2000. In addition, the Electricity Provider Office, (!!!!!) still do not made the contract, because is dropped down their computer program. The financial support for this building was donated by the Swift Creek Presbyterian Church, whose contribution permitted us, to realize an important part of the project through Bod Peter Foundation. With their support we started the construction of partition walls, and the internal solution of the electricity, and not the list, we started plastering and ceiling. Until now we has been ready with the introduction of electricity on the internal wall, we dividing walls with the intermediate parts, ceiling and the first rooms has plasters. Because of the outside temperature (often we have minus 20) and sickness of Janos Szekely we move slowly forward, just step by step. I hope the speed of the work flow will be increasing, more so because some of the fees were paid already, for others we have no founds. I hope in few months we succeeded to finish electrical, gas supply, pastures, walls and if we have financial possibilities we continue with tiles, ceramics, water adduction, pipes and effluent water and heating system.
In Zalatna (Zlatna):
Together with the help of the theologians from the Agoston Sandor Foundation, Budapest we organized the summer missionary work camp. This meant work both in the Zalatna church renovation and in Sard, and church services in the all of congregations (we invite youngsters from the Alba and the will ages around us). We had to break cement thicker than 20 cm (this is absorbed and leading to the wall ground water).. After breaking the concrete/cement, we put sand and gravel into what we placed brick. Whit this we improved drainage of the church, but this is more aesthetic as well. Parallel to this we repair the failed ceiling.
Janos Cimbalmos the elder of the church in autumns renovated the parish house. In Christmas we kept the worship of God in the clean and freshly painted rooms.
In 2010, we wish to continue to work in Sard, Magyarigen and Zalatna. More important is the pharmacy building of the MedicalCenter from Sard.
Before Christmas the poorer families from Ighiu, Sard, Zlatna and Cricau Communities received the very consistent food packet, with the help of the “ De Bron Hervormde Kerk” from Zeist, through Alba Iulia Reformed Church. We are very thankfull for that.
