The article provides the most important figures of Roman Catholic priests who, during the inter-war period, have been working or were born in Bessarabia. Firstly, there are provided shortly the biographies of the priests who during between two world wars took care of the spiritual well-being of the Bessarabian Catholics, the presentation of their life does not stop at 1940, when Bessarabia was occupied by the Soviets, but goes to the end of each one’s life. Next, there are provided the figures of four priests from the area between Prut and Nistru, who in the interwar period either were born or were ordained as priests. They operating farther within Diocese of Iaşi, even if they do not refer strictly to clergy, we considered it appropriate to provide, at the end, some figures of seminarians who did not reached the time of their ordination as priests, abandoning, from subjective or objective reasons, the path of sacerdotal formation.
This article deals with the establishment of the Episcopate of Iasi (June 27, 1884), with highligh on the personality of the first bishop (Nicolae Iosif Camilli) and his pastoral activity. Nicolae Iosif Camilli was an apostolic vicar for Moldavia at the time of his appointment as the first bishop of Iasi. The study also presents the first activity of the first bishop of Iaşi, with focus on his most important work: the establishment of the Diocesan Seminary „St. Joseph” in Iaşi, at the helm of which Bishop Camilli put in charge some Jesuits from Poland. However, this was not to the liking of his Franciscan brothers nor to that of the Superior General of the Franciscan Order. Therefore, after 10 years of pastorate, the first bishop of Iasi resigned in 1894, and the Catholics of Moldova were then led by Săbaoani parish priest Caietan Liverotti as an apostolic administrator until the following year when the Holy See appointed the Swiss Franciscan Dominic Jaquet as Bishop of Iaşi.
The Cotnari Synod – November the 6th 1642
Local synods in Ukraine, Poland and Constantinople during the Counter reform age
Anton DESPINESCU: Activitatea pastorală a lui Nicolae-Iosif Camilli ca arhiepiscop-episcop de Iaşi (1904-1915)
During the second millenium, in the Eastern teritory of the Carpathians, a Roman-Catholic presence is centified, in a misionary regim, until the creation of the Romanian modern state, first through the unification of the Moldavian and Muntenian principality, and, after the first World War, through the unification of Transylvania with the united Romanian state. The foundation in 1884 of Iassy Roman-Catholic Diocese, and the foundation of the diocesan Seminary in 1886, opened a new era in the more strongly becoming organization of the Catholic life in Moldavia. The diocese’s firm organizer was its first bishop, Nicolae-Iosif Camilli. This article shows the importance of the return at Iassy of N.I. Camilli as archbishop, analyzing the program-document as it was contained in the letter he sent from Rome in the 1st of October 1904 to his parishioners and collaborators. It also shows the progressive efforts of the Diocese, the relationship with the clergy, Camilli’s bishop emblems and the circumstances in which the archbishop N.I. Camilli died.
Before the century period underlined in this article, the Catholic presence in Moldavia was concretized in the existence of the Milcov and Cumanian (1227-1241) bishopries, wanted by the Hungarian crown, and afterwards, in the ones of Siret (1371-1434), Baia (1418-1525) and Bacău (1607-1818), constituted in the context of the Polish crown’s Catholic interests. For the Bacău bishoprie, the De Propaganda Fide Congregation nominated the Minor Conventual Franciscan Order with the purpose of watching over the destiny of the Catholics in Moldavia. Until the XVIIIth century, the conventuals had great difficulties in Moldavia, conquered by the Ottoman empire and devastated by various wars and pillages, and this missionaries had to watch over „the Catholic flock”, the Catholic minority that, by 1600, numbered about 300 souls. At the end of the XVIIIth century, the number of Catholics rose up to 13,000. The article presents the extreme conditions of the Catholic mission in Modavia, stoping upon some facts, institutions and persons that influenced the development of the mission. Thus, the authority of the Bacău bishops is underlined, and the main discussion is upon the protectorate of the big European powers – as Polland, Russia and Austria –, upon the missionaries’s relations with the local authorities – the rulers, the boyards and the Orthodox clergy – ; the controversies among the minor conventual franciscans aren’t much underlined.
Based only on archeological sources, numerous and credible, the author gives us a general point of view over Dobrogea’s paleochristian monuments, which bring informations about important and powerful Christian communities. There are analyzed not more than 14 places that had one church at least, which ruins still can be investigated. Very important is the fact that these monuments were build close related with the absolute Christian testimony, the martirage. Next to this places where the archeological traces are still visible and already have been studied, there are another 21 places which are reminded in literary sources of having Catholic communities and churches, but the archeology cannot tell us anything about them yet. In the end of this article there is an interesting point of view about the metropolitan See of Tomis and his jurisdictional and canonical importance over the other episcopal Sees of Scythia Minor.
The rock, an element that has a great receptivity of recording and durability, has the capacity to open beams of lights in a far away and darken past. In east of Carpathians this simple modality, but very expressive, of preserving a specific way of life, has its importance. Historical, archeological and literary analyse made by the author, dissipates a part of history’s ignorance fog over Moldavia’s Catholics identity. Great churches, such as the Cuman’s Episcopy, or those from Siret, Baia, Săbaoani and Cotnari, ruined by the passing by of time, speak about a Catholic presence in this area. Next to this impressive archeologic informations, there are also literary sources nevertheless important as well, which add their already established partiture to the archeologic harmony.