Synodality of the Romanian Greek-Catholic Church (1964–2024): Evolution, Institutional Forms, and Identity Significance

Round 1

Reviewer 1 Report

Comments and Suggestions for Authors

The paper is quite interesting and illustrates the position of Romanian Greek Catholic Church in face of the change of Holy See decrees about eastern churches very well. It is a very "technical" approach, which leaves the relations of the Greek Catholic Church in Romanian society somewhat in the shade. Some further insight into the first part, relating to the Greek Catholic Church under the communist regime, would have been appropriate. It is still a high level contribution on the topic.

Author Response

The paper is quite interesting and illustrates the position of Romanian Greek Catholic Church in face of the change of Holy See decrees about eastern churches very well. It is a very "technical" approach, which leaves the relations of the Greek Catholic Church in Romanian society somewhat in the shade. Some further insight into the first part, relating to the Greek Catholic Church under the communist regime, would have been appropriate. It is still a high level contribution on the topic.

Response:

Thank you very much for your insightful observations. Indeed, the approach taken is intentionally technical, in the sense that it emphasizes the institutional dimension, which holds fundamental significance for the identity of the Romanian Greek-Catholic Church. I did not explore in depth the relationship between the Greek-Catholic Church and Romanian society, as this is a broad and complex subject that exceeds the scope of the current article.

With regard to the situation of the Greek-Catholic Church during the communist regime, the cited bibliography (Bucur 2003, pp. 133–262; Vasile 2023, pp. 55–160, 205–252; Cosmovici 2020a; Cosmovici 2020b) highlights both the process by which the Church was outlawed by the communist authorities and the spiritual resistance of its bishops, priests, consecrated persons, and laity. However, since this bibliography is in Romanian, I have included a new footnote (now footnote 1 – page 2, paragraph 2, line 53) with the following content:

The persecution of the Greek-Catholic Church began immediately after the establishment of the communist regime in Romania, with the suppression plan fully implemented in 1948. Following the Soviet model used for the liquidation of the Ukrainian Greek-Catholic Church, the Romanian communist authorities issued abusive legal measures and organized a pseudo-synod in Cluj-Napoca on October 1, 1948, at which 38 Greek-Catholic priests—under pressure and threat—signed the so-called "return" of Greek-Catholics to the Orthodox Church. Although no Greek-Catholic bishop was present at that meeting—on the contrary, they all condemned the event—and although the attending priests lacked any canonical authority to represent the Church, the decision of this pseudo-synod was ratified by the Romanian Orthodox Church. This culminated in the issuance of Decree 358 on December 1, 1948, which legally dissolved the Greek-Catholic Church, transferring all its properties to the State and to the Romanian Orthodox Church. Subsequently, Law 1710 of December 29, 1948, regulated the division of these properties. This simulated legality was accompanied by systematic and violent repressive measures against bishops, priests, religious, and lay faithful, all aimed at compelling them to abandon communion with the Apostolic See of Rome and to join the Orthodox Church. The heroic fidelity to the Catholic faith demonstrated by all the bishops—who ultimately died as martyrs—as well as by many clergy and laity, ensured the clandestine survival of the Greek-Catholic Church. Six bishops were consecrated in secret, and new priests were trained and ordained, which, despite the inherent limitations and difficulties, allowed for the continued coordination of the Church’s spiritual and sacramental life. Religious orders and congregations also displayed admirable fidelity. Despite numerous petitions submitted by the bishops to the authorities demanding justice and religious freedom for the Greek-Catholic Church, the situation remained unchanged until the fall of the communist regime in December 1989. Throughout this period, the Church continued its mission in the diaspora, through missions and parishes established in Western Europe, Latin America, and the United States. The most significant recognition of the sacrifices endured by the Greek-Catholic Church during the communist persecution came on June 2, 2019, when Pope Francis beatified seven martyr bishops at Blaj: Valeriu Traian Frențiu, Iuliu Hossu, Alexandru Rusu, Ioan Bălan, Ioan Suciu, Vasile Aftenie, and Tit Liviu Chinezu.

Reviewer 2 Report

Comments and Suggestions for Authors

Dear colleague, I congratulate you on the chosen topic an the way you treated it (historically, canonically and theologically). Because the topic of sinodality was treated for the previous period (19 century) and helps to better understand the issue, we recommend that you use the Chapter 6 from the Book (V. Latinovic, A Wooden eds.) Stolen Churches or Bridges to Orthodoxy? Historical and Theological Impulses for the Dialogue Between Orthodox and Eastern Catholic Churches, vol I, Springer, 2021 (ISBN 978-3-030-55442-2), pp. 101-116. Succes!

Author Response

Dear colleague, I congratulate you on the chosen topic an the way you treated it (historically, canonically and theologically). Because the topic of sinodality was treated for the previous period (19 century) and helps to better understand the issue, we recommend that you use the Chapter 6 from the Book (V. Latinovic, A Wooden eds.) Stolen Churches or Bridges to Orthodoxy? Historical and Theological Impulses for the Dialogue Between Orthodox and Eastern Catholic Churches, vol I, Springer, 2021 (ISBN 978-3-030-55442-2), pp. 101-116. Succes!

Response:

Thank you for your appreciation! Since the topic of the article is limited to the period 1964–2024, I did not aim to provide an overview of synodal institutions and their role in the Greek-Catholic Church during the eighteenth and nineteenth centuries. However, I consider your suggestion pertinent, and therefore I have made the following additions:

1. On page 3, at the end of paragraph 1, in lines 96 and 97, I added: the Synod convened for the oath of fidelity to the new emperor; and Archeparchial. In line 98, I inserted a bibliographic reference: Stanciu 2017, pp. 92–94.

The revised text reads as follows: With regard to the typology of synodal institutions within the Greek-Catholic Church from 1700 to 1948, the following have been identified: the Great Synod or Great Sobor; the Elective Synod; the Synod convened for the oath of fidelity to the new emperor; the Eparchial and Archeparchial Synod; the Provincial Synod or Council; the Vicarial Synod and the Protopresbyterial Synod (Barta 2014, pp. 68-78, 83-88; Stanciu 2017, pp. 92-94).

2. On page 3, between paragraph 1 and paragraph 2, starting from line 99, I inserted the following text:

Recent research has revealed that the synods of the eighteenth and nineteenth centuries constituted privileged instruments of the post-Tridentine strategy promoted by Rome and by the Catholic Archbishop of Esztergom, the Primate of Hungary, regarding the strengthening of Catholic confessional identity within the Greek-Catholic Church of Transylvania. This strategy, which had positive and modernizing effects on both the Church and society, included theological education and the formation of priests, the consolidation of confessional schools, the improvement of the financial situation and morality of the clergy, and the regulation of the organization and functioning of ecclesiastical institutions. For Romanian Greek-Catholics, the synods represented the essential means for consolidating the religious Union with the Church of Rome and for preserving their Eastern individuality and identity. Moreover, in the second half of the nineteenth century, through the synods, they defended the autonomy of the Metropolitan Province of Făgăraș and Alba Iulia in relation to the Catholic Church of Hungary (Stanciu 2021, pp. 103–114).

At the end of this text, I have inserted a footnote with the following content: A comprehensive and systematic analysis of the importance and meaning of the synods of the Romanian Greek-Catholics in the eighteenth and nineteenth centuries can be found in: Stanciu 2017, pp. 83–116.

3. I have added the two newly cited works to the bibliography:

Stanciu 2021. Identity and Institutional Allegiance in Romanian Uniate Church History (1700-1900). In Stolen Churches or Bridges to Orthodoxy? Historical and Theological Impulses for the Dialogue Between Orthodox and Eastern Catholic Churches, vol. I. Edited by Vladimir Latinovic and Anastacia K. Wooden. Cham, Switzerland: Palgrave Macmillan, pp. 101-116.

Stanciu 2017. Az erdélyi görögkatolikus egyház története zsinatai tükrében (1782–1900). Dokumentumok/Istoria Bisericii Române Unite din Transilvania prin sinoadele sale (1782–1900). Editie de documente. Edited by Laura Stanciu. Budapest: MTA Történettudományi Intézet.

Reviewer 3 Report

Comments and Suggestions for Authors

This is a remarkable article.  Its topic is of great historical significance in light of the emphasis on synodality by Pope Francis. It offers a broad historical perspective on the importance of synods in the life of a local church. Finally, it documents the evolution of the practice of synodality according to canonical norms. It was enlightening to read.

Author Response

This is a remarkable article. Its topic is of great historical significance in light of the emphasis on synodality by Pope Francis. It offers a broad historical perspective on the importance of synods in the life of a local church. Finally, it documents the evolution of the practice of synodality according to canonical norms. It was enlightening to read.

Response:

I am deeply grateful for your appreciation, and I thank you.

Reviewer 4 Report

Comments and Suggestions for Authors

This article deserves to be published. The author is clearly an expert on the Romanian Church United with Rome. 

There is a typo on line 279. 1890 should be 1990. The author needs to put all foreign language titles in italics.

Author Response

This article deserves to be published. The author is clearly an expert on the Romanian Church United with Rome. There is a typo on line 279. 1890 should be 1990. The author needs to put all foreign language titles in italics.

Response:

Thank you for your appreciation and for pointing out the error. I have made the correction, indicating the year 1990 (on page 6, paragraph 7, line 279).
Regarding the suggestion to write all foreign language titles in italics, I would like to mention that the editorial guidelines of the journal Religions do not require this.