Interrelations of religion and state in Bulgaria

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INTERRELATIONS OF RELIGION AND STATE IN BULGARIA

Linkova E.O.

Vladimirskiy State University named after the Stoletov brothers

Vladimir, Russia

ВЗАИМООТНОШЕНИЕ РЕЛИГИИ И ГОСУДАРСТВА В БОЛГАРИИ

bulgarian orthodox church

Линькова Е.О.

Владимирский государственный университет

имени А.Г. и Н.Г. Столетовых Владимир, Россия

The Bulgarian Orthodox Church - Bulgarian Patriarchate is an autocephalous Eastern Orthodox Church with some 6.5 million members in the Republic of Bulgaria and between 1.5 and 2.0 million members in a number of European countries, the Americas and Australia. The recognition of the autocephalous Bulgarian Patriarchate by the Patriarchate of Constantinople in 927 AD makes the Bulgarian Orthodox Church the oldest autocephalous Slavic Orthodox Church in the world, which was added to the Pentarchy of the original

Patriarchates - those of Rome (i.e., the Roman Catholic Papacy), Constantinople, Alexandria, Antioch and Jerusalem - and the autocephalous Georgian Catholicosate.

Canonical status and organization. The Bulgarian Orthodox Church considers itself an inseparable member of the one,holy,synodal and apostolic church and is organized as a self-governing body under the name of Patriarchate. It is divided into thirteen dioceses within the boundaries of the Republic of Bulgaria and has jurisdiction over additional two dioceses for Bulgarians in Western andCentral Europe,the Americas,Canada and Australia. The dioceses of the Bulgarian Orthodox Church are divided into 58 church counties,which,in turn, are subdivided into some 2,600 parishes. The supreme clerical, judicial and administrative power for the whole domain of the Bulgarian Orthodox Church is exercised by the Holy Synod, which includes the Patriarch and the diocesan prelates, who are called metropolitans.

Church life in the parishes is guided by the parish priests, numbering some 1,500.

The Bulgarian Orthodox Church also has some 120 monasteries in Bulgaria, with about 2000monks and nearly as many nuns. History.

Early Christianity. The Bulgarian Orthodox Church has its origin in the flourishing Christian communities and churches, set up in the Balkans as early as the first centuries of the Christian era. Christianity was brought to the Bulgarian lands and the rest of the Balkans by the apostles Paul and Andrewin the 1st century AD, when the first organised Christian communities were formed. By the beginning of the 4th century, Christianity had become the dominant religion in the region. Towns such as Serdica (Sofia), Philipopolis (Plovdiv), Odessus (Varna) and Adrianople (Edirne) were significant centres of Christianity in the Roman Empire.

The barbaric raids and incursions in the 4th and the 5th and the settlement of Slavs and Bulgars in the 6th and the 7th century wrought considerable damage to the ecclesiastical organisation of the Christian Church in the Bulgarian lands, yet they were far from destroying it. Christianity started to pave its way from the surviving Christian communities to the surrounding Slavic mass. By the middle of the 9th century, the majority of the Bulgarian Slavs, especially those living in Thrace and Macedonia, were Christianised. The process of conversion also enjoyed some success among the Bulgar nobility. It was not until the official adoption of Christianity by Tsar Boris I in 865 that an independent Bulgarian ecclesiastical entity was established.

Although the archbishopric enjoyed full internal autonomy, the goals of Boris I were scarcely fulfilled. A Greek liturgy offered by a Byzantine clergy furthered neither the cultural development of the Bulgarians, nor the consolidation of the Bulgarian state; it would have eventually resulted in the loss of both the identity of the people and the statehood of Bulgaria. Thus, Boris I greeted the arrival of the disciples of the Saints Cyril and Methodius in 886 as an opportunity. Boris I gave them the task to instruct the future Bulgarian clergy in the Glagolitic alphabet and the Slavonic liturgy prepared by Cyril. The liturgy was based on the vernacular of the

Macedonian Slavs from the region of Thessaloniki. In 893, Boris I expelled the Greek clergy from the country and ordered the replacing of the Greek language with the Slav-Bulgarian vernacular.

Autocephaly(Patriarchate) Following Bulgaria's two decisive victories over the Byzantines at Acheloos (near the present-day city of Pomorie) and Katasyrtai (near Constantinople), the government declared the autonomous Bulgarian Archbishopric as autocephalous and elevated it to the rank of Patriarchate at an ecclesiastical and national council held in 919. After Bulgaria and the Byzantine Empire signed a peace treaty in 927 that concluded the 20-year-long war between them, the Patriarchate of Constantinople recognised the autocephalous status of the

Bulgarian Orthodox Church and acknowledged its patriarchal dignity.[1][2] The Bulgarian Patriarchate was the first autocephalous Slavic Orthodox Church, preceding the autocephaly of the Serbian Orthodox Church (1219) by 300 years and of the Russian Orthodox Church (1596) by some 600 years. It was the sixth Patriarchate after Rome, Constantinople, Jerusalem, Alexandria and Antioch. The seat of the Patriarchate was the new Bulgarian capital of Preslav. The Patriarch was likely to have resided in the town of Drastar (Silistra), an old Christian centre famous for its martyrs and Christian traditions.

On April 5, 972, Byzantine Emperor John I Tzimisces conquered and burned down Preslav, and captured Bulgarian Tsar Boris II. Patriarch Damyan managed to escape, initially to Sredetz (Sofia) in western Bulgaria. In the coming years, the residence of the Bulgarian patriarchs remained closely connected to the developments in the war between the next Bulgarian monarchist dynasty, the Comitopuli, and the Byzantine Empire. Patriarch German resided consecutively in Moglen, Voden (Edessa) (in present-day north-western Greece), and Prespa (in present-day southern Republic of Macedonia). Around 990, the next patriarch, Philip, moved to Ohrid (in present-day south-western Republic of Macedonia), which became the permanent seat of the Patriarchate.

After the fall of Bulgaria under Byzantium domination in 1018, Emperor Basil II Bulgaroktonus (the “Bulgar-Slayer”) acknowledged the autocephalous status of the Bulgarian Orthodox Church. By special charters (royal decrees), his government set up its boundaries, dioceses, property and other privileges. The church was deprived of its Patriarchal title and reduced to the rank of an archbishopric. Although the first appointed archbishop (John of Debar) was a Bulgarian, his successors, as well as the whole higher clergy, were invariably Greeks. The monks and the ordinary priests remained, however, predominantly Bulgarian. To a large extent the archbishopric preserved its national character, upheld the Slavonic liturgy and continued its contribution to the development of Bulgarian literature. The autocephaly of the Ohrid Archbishopric remained respected during the periods of Byzantine, Bulgarian, Serbian and Ottoman rule. The church continued to exist until its unlawful abolition in 1767.

The Tarnovo Patriarchate

As a result of the successful uprising of the brothers Peter IV and Ivan Asen I in 1185/1186, the foundations of the Second Bulgarian State were laid with Tarnovo as its capital. Following Boris I's principle that the sovereignty of the state is inextricably linked to the autocephaly of the Church, the two brothers immediately took steps to restore the Bulgarian Patriarchate. As a start, they established an independent archbishopric in Tarnovo in 1186. The struggle to have the archbishopric recognized according to the canonical order and elevated to the rank of a Patriarchate took almost 50 years. Following the example of Boris I, Bulgarian Tsar Kaloyan manoeuvred for years between the Patriarch of Constantinople and Pope Innocent III. Finally in 1203 the latter proclaimed the Tarnovo Archbishop Vassily "Primate and Archbishop of all Bulgaria and Walachia." The union with the Roman Catholic Church continued for well over three decades. Under the reign of Tsar Ivan Asen II (1218-1241), conditions were created for the termination of the union with Rome and for the recognition of the autocephalous status of the Bulgarian Orthodox Church. In 1235 a church council was convened in the town of Lampsakos. Under the presidency of Patriarch Germanus II of Constantinople and with the consent of all Eastern Patriarchs, the council confirmed the Patriarchal dignity of the Bulgarian Orthodox Church and consecrated the Bulgarian archbishop German as Patriarch.

Despite the shrinking of the diocese of the Tarnovo Patriarchate at the end of the 13th century, its authority in the Eastern Orthodox world remained high. It was the Patriarch of Tarnovo who confirmed the patriarchal dignity of the Serbian Orthodox Church in 1346, despite protests by the Patriarchate of Constantinople. It was under the wing of the Patriarchate that the Tarnovo Literary School developed in the 14th century, with scholars of the rank of Patriarch Evtimiy,Gregory Tsamblak, and Konstantin of Kostenets. A considerable flowering was noted in the fields of literature, architecture, and painting; the religious and theological literature also flourished.

After the fall of Tarnovo under the Ottomans in 1393 and the sending of Patriarch Evtimiy into exile, the autocephalous church organization was destroyed again. The Bulgarian diocese was subordinated to the Patriarchate of Constantinople. The other Bulgarian religious centre - theOhrid Archbishopric - managed to survive a few centuries more (until 1767), as a stronghold of faith and piety.

Ottoman rule

As the Ottomans were Muslim, the period of Ottoman rule was the most difficult in the history of the Bulgarian Orthodox Church, to the same extent as it was the hardest in the history of the Bulgarian people. During and immediately after the Ottoman conquest, the vast majority of the Bulgarian churches and monasteries, including the Patriarchal Cathedral church of the Holy Ascension in Tarnovo, were razed to the ground. The few surviving ones were converted into mosques. Most of the clergy were killed, while the intelligentsia associated with the Tarnovo Literary School fled to neighbouring Serbia, Wallachia, Moldavia or to Russia.

After many of the leadership of the Bulgarian Orthodox Church were executed, it was fully subordinated to the Patriarch of Constantinople. The millet system in the Ottoman Empiregranted a number of important civil and judicial functions to the

Patriarch of Constantinople and the diocesan metropolitans. As the higher Bulgarian church clerics were replaced by Greek ones at the beginning of the Ottoman domination, the Bulgarian population was subjected to double oppression - political by the Ottomans and cultural by the Greek clergy. With the rise of Greek nationalism in the second half of the 18th century, the clergy imposed the Greek language and a Greek consciousness on the emerging Bulgarian bourgeoisie. The Patriarchate of Constantinople became its tool to assimilate other peoples. At the end of the 18th and the beginning of the 19th century, the clergy opened numerous schools with allround Greek language curriculum and nearly banned the Bulgarian liturgy. These actions threatened the survival of the Bulgarians as a separate nation and people with its own, distinct national culture.

In 1762, St. Paisius of Hilendar (1722-1773), a monk from the south-western Bulgarian town of Bansko, wrote a short historical work. It was the first work written in the modern Bulgarian vernacular and was also the first call for a national awakening. In History of Slav-Bulgarians, Paissiy urged his compatriots to throw off subjugation to the Greek language and culture. The example of Paissiy was followed by a number of otheractivists, including St. Sophroniy of Vratsa (Sofroni Vrachanski) (1739-1813), hieromonk Spiridon of Gabrovo, hieromonk Yoakim Karchovski (d. 1820), hieromonk Kiril Peychinovich (d. 1845).

Discontent with the supremacy of the Greek clergy started to flare up in several Bulgarian dioceses as early as the 1820s. It was not until 1850 that the Bulgarians initiated a purposeful struggle against the Greek clerics in a number of bishoprics, demanding their replacement with Bulgarian ones. By that time, most Bulgarian clergy had realised that further struggle for the rights of the Bulgarians in the Ottoman Empire could not succeed unless they managed to obtain some degree of autonomy from the Patriarchate of Constantinople. As the Ottomans identified nationality with religion, and the Bulgarians were Eastern Orthodox, the Ottomans considered them part of theRoum-Milet, i.e., the Greeks. To gain Bulgarian schools and liturgy, the Bulgarians needed to achieve an independent ecclesiastical organisation.

The first Bulgarian Exarch was Antim I, who was elected by the Holy Synod of the Exarchate in February, 1872. He was discharged by the Ottoman government immediately after the outbreak of the Russo-Turkish War on April 24, 1877, and was sent into exile inAnkara. His successor, Joseph I, managed to develop and considerably extend its church and school network in the Bulgarian Principality, Eastern Rumelia, Macedonia and theAdrianople Vilayet. In 1895, the Tarnovo Constitution formally established the Bulgarian Orthodox Church as the national religion of the nation. On the eve of the Balkan Wars, in Macedonia and the Adrianople Vilayet, the Bulgarian Exarchate had seven dioceses with prelates and eight more with acting chairmen in charge and 38 vicariates; 1,218 parishes and 1,212 parish priests; 64 monasteries and 202 chapels; as well as of 1,373 schools with 2,266 teachers and 78,854 pupils.

After World War I, by virtue of the peace treaties, the Bulgarian Exarchate was deprived of its dioceses in Macedonia and Aegean Thrace. Exarch Joseph I transferred his offices from Istanbul to Sofia as early as 1913. After the death of Joseph I in 1915, the Bulgarian Orthodox Church was not in a position to elect its regular head for a total of three decades.

Conditions for the restoration of the Bulgarian Patriarchate and the election of a head of the Bulgarian Church were created after World War II. In 1945 the schism was lifted and the Patriarch of Constantinople recognised the autocephaly of the Bulgarian Church. In 1950, the Holy Synod adopted a new Statute which paved the way for the restoration of the Patriarchate and in 1953, it elected the Metropolitan of

Plovdiv, Cyril, Bulgarian Patriarch.[3] After the death of Patriarch Cyril in 1971, the Church elected in his place the Metropolitan of Lovech, Maxim, who is the current Bulgarian Patriarch.

Under Communism (1944-89), Bulgaria's rulers worked to control rather than destroy the church. Still, the early postwar years were unsettling to church hierarchs. During 1944-47 the church was deprived of jurisdiction in marriage, divorce, issuance of birth and death certificates, and other passages that had been sacraments as well as state events. Communists removed study of the catechism and church history from school curricula. They generated anti-religious propaganda and persecuted some priests. From 1947-49 was the height of the campaign to intimidate the church. Bishop Boris was assassinated; Egumenius Kalistrat, administrator of the Rila Monastery, was imprisoned; and various other clergy were murdered or charged with crimes against the state. The communists soon replaced all clergy who refused to endorse the regime's policies. They banished Exarch Stefan, who had coauthored a book in 1948 that was considered anti-Communist.

From that time until the dissolution of the Soviet Union and the end of Communist rule in 1989, the Bulgarian Orthodox Church and the Bulgarian Communist Party coexisted in a closely symbiotic partnership, in which each supported the other. The party supported the elevation of the exarchate to the rank of patriarchate in May 1953. The 1970 commemoration served to recall that the exarchate (which retained its jurisdictional borders until after World War I) included Macedonia and Thrace in addition to present-day Bulgaria. Along with other autocephalous Orthodox churches, the Bulgarian Orthodox Church does not recognize the autocephaly of the Macedonian Orthodox Church.

References

1. Шутова А.В., Косилкин С.В. Институт свободы совести в Европе: история и современность/ Свобода совести в России. М.2004.

2. http://www.pravoslavie.ru/english/92763.htm

3. http://dictionary.sensagent.com

4. http://www.pravoslavie.us/Bulgaria.htm

5. http://www.bulgariandiocese.org/

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