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Investigation of the defining way of tolerance politics in Transylvania at the beginning of the Josephine decade constitutes a preliminary stage to research of evolution rapports between the Transylvanian confessions towards the end of 18th century. This is realized firstly by comparison of projects and versions of the Tolerance Edict destined to Hungary and Transylvania, capable to evidence characteristics specific to the confessional environment from the Transylvanian principality. Already noticeable through the mentioned projects, the opinions of the representatives of Transylvanian Aulic Chancellery stand out more clearly in rapport with observations of members from the Council of State alongside their propositions. In the first case we deal with attempt of justifying the maintenance of a confessional system specific to the Principality, and in the second with the tendency of completion or modification of this system on the basis of essential principles of Josephine tolerant politics. Investigation in continuation of the main decrees referring to confessional reports issued in 1782 reveals essentially the imposing of a more restrictive meaning of tolerance, by comparison with the initial one. What significance receives the concept of tolerance in this period, how the rapports between officially accepted denominations (receptae) and tolerated denomination are defined are a few questions to which we are trying to suggest some answers, even temporary ones.

"Even if it is not totally missing, approach of civil dimension of Josephine policy of tolerance did not record spectacular results in historical researches dealing with the Transylvanian area. A notable, stimulating exception is represented by the work of Angelika Schaser exploring Edict for concivility issued by Emperor Joseph II and its importance for social life of Sibiu town. From another perspective, interesting suggestions are offered by investigations of local ecclesiastical history, mostly those concerning construction of Romanian churches in free imperial towns – urban environments characterized by the most extensive autonomy. Yet, they necessitate new analyses, more thorough on valorization of informations from primary sources.
This study begins from the premise referring to existence of a connection between religious tolerance policy and that of concivility of Emperor Joseph II, which followed this way to supply civil side of tolerance, more difficult to impose in Transylvania. Most favored had to be believers of the Eastern Church, who did not enjoy privileges of the members belonging to “accepted” confessions in the Principality. The purpose of this present action is to notice the extent by which these succeeded to use the offered opportunities (by construction of churches and establishment of own confessional communities). It focuses on the case of free towns, which often reflects tension between official tolerance and local realities, which were much less tolerant more than once."

Die Antwort, die J. Kaplan in seiner relativ neuen Studie betreffend die Praxis der Toleranz im Europa der frühen Neuzeit gibt, dergemäß das friedliche Zusammenleben der Menschen mit unversöhnbar gegensätzlichen Glaubensbekenntnissen möglich war, ist geeignet, die Relevanz des durch das vorliegende Projekt vorgeschlagenen Vorgehens zu bestätigen. Sicherlich haben Historiker wiederholt die Einzigartigkeit der Atmosphäre konfessioneller Toleranz hervorgehoben, die im 16. Jahrhundert in Siebenbürgen einsetzte, während auf dem europäischen Kontinent die Intoleranz vorherrschend war ...

Pare cel puţin deconcertantă observaţia conform căreia s-ar putea considera "că unul dintre meritele iosefinismului este de natură istoriografică. El a deschis o dezbatere fructuoasă până astăzi." 1 . Desigur, din perspectivă contemporană, ea este posibil de susţinut, din moment ce fenomenul invocat nu mai constituie, de o bună perioadă de timp, decât o problemă a istoricilor; nu a fost însă întotdeauna astfel, iar amploarea proiectului iosefin de transformare a societăţilor din teritoriile supuse monarhiei habsburgice a justificat pe deplin interesul cercetătorilor. Numărându-mă printre cei profund pasionaţi de subiect, am fost eu însumi atras de această nouă tentativă de realizare a unui bilanţ al iosefinismului, iar bucuria mi-a sporit descoperind că ea a fost urmată de cel de-al doilea volum, mai recent, publicat sub egida aceleiaşi societăţi ştiinţifice, pus de această dată sub semnul transformărilor societăţilor din monarhia Habsburgilor în epoca Luminilor. Diferite ca realizare, cele două publicaţii au oferit prilejul dezbaterii de faţă, care va fi axată cu predilecţie pe tema enunţată în titlu şi pe reflectarea semnificaţiilor regionale ale fenomenului iosefinismului.

Mit voriger Post kam hier die letzte Allerh. Entschließung an, datirt vom 4. Juli aus Brüssel, die wichtigste und bedenklichste, welche in den 500 Jahren, seit denen wir unseren freien Königsboden bewohnen, vom Thron herabgekommen ist. [...] Wahrscheinlicherweis werden in 40-50 Jahren kaum noch Spuren von der alten Sächsischen Nation angetroffen werden." 1 AMENDEsei ner ersten Reise durch Siebenbürgen im Jahr 1773 fasste Kaiser Joseph II. seine Beobachtungen in einem umfangreichen Bericht an Maria Theresia zusammen, der gesonderte Kapitel enthielt, die den als wesentlich für die Realitäten der Provinz geachteten Problemen gewidmet waren. Darunter tritt, durch die Ungeschminktheit der Formulierungen, jenes hervor, das von den politischen und administrativen Belangen und der Justiz handelt. 2 Es ist eigentlich nichts anderes als eine andauernde, mit sarkastischen Betonungen durchsetzte Kritik der Zustände in einem Fürstentum, in dem die Norm (sie selbst falsch begründet) allzu oft vom Mißbrauch überwältigt wird (die Unregelmäßigkeiten, die betreffend die Justizverwaltung festgestellt werden, sind diesbezüglich aufschlussreich). 3 Sicher ist die Bedeutung der direkten Fühlungsnahme des Herrschers mit den siebenbürgischen Zuständen schon lange hervorgehoben worden: er hat auf diese Weise die Ernsthaftigkeit einer Lage zur Bewusstheit gebracht, die keinen Notbehelf mehr duldete, so wie der Koregent das selber am Schluss seines Berichtes bemerkt. 4 Was ich mir hier vornehme, ist, zu verfolgen, in welchem Hin zu einer Gemeinschaft der Rechte in Siebenbürgen? Grundgedanken der Toleranzpolitik im siebenbürgischen Fürstentum zur Zeit des Kaisers Joseph II.* DANIEL DUMITRAN * This work was supported by CNCSIS -UEFISCDI, project number PNII -IDEI 65/2008, contract number 832/2009, entitled Etatism and religious diversity in a multicultural area. The policy of religious tolerance in Transylvania, during the reign of Joseph II. Maße diese Beobachtungen bedeutsam sind für den Werdegang der in Siebenbürgen schon im ersten Jahr der unmittelbaren Regierung Josephs II. vorgeschriebenen Reformen.

Situaţia patrimoniului arhitectural într-o comunitate multietnică: Alba Iulia DANIEL DUMITRAN ANA DUMITRAN, VALER MOGA Editura Altip Alba Iulia, 2013 Volum apărut cu sprijinul CONSILIULUI JUDEŢEAN ALBA, în cadrul proiectului PATRIMONIUL DE ACASĂ -PATRIMONIU ŞI EDUCAŢIE. coperta: LUCIAN CRAIU Creative Digital Design www.cdds.ro tehnoredactare: ANA DUMITRAN Descrierea CIP a Bibliotecii Naţionale a României DUMITRAN, DANIEL Mărturii tăcute : situația patrimoniului arhitectural într-o comunitate multietnică : Alba Iulia / Daniel Dumitran, Ana Dumitran, Valer Moga. -Alba Iulia : Altip, 2013 Bibliogr. ISBN 978-973-117-460-0 I. Dumitran, Ana II. Moga, Valer 72(498 Alba Iulia) © autorii

Cercetarea sistematică a evoluţiilor economice şi sociale din perioada preindustrială, respectiv a implicaţiilor acestora în sfera culturală şi spirituală, necesită o nouă inventariere, pe cât posibil exhaustivă, a surselor. La această concluzie au condus cu deosebire cercetările mai recente consacrate şi în istoriografia românească istoriei oraşelor, care au constituit, în perioada menţionată, mediile definitorii ale transformărilor societăţii. Investigaţiile de istorie regională ilustrează evoluţiile similare din teritoriile răsăritene ale Monarhiei habsburgice, chiar dacă, în cazul Transilvaniei, nivelul urbanizării a rămas unul relativ modest. Asemenea Ungariei, Principatul intracarpatic s-a integrat în reţeaua rutelor comerciale care legau centrul de sud-estul european, iar o contribuţie de primă importanţă în realizarea schimburilor zonale au avuto comercianţii "greci" -nume ce desemna în mai mare măsură statutul profesional şi apartenenţa confesională a acestora, decât originea etnică, deseori destul de variată. Cunoaşterea numărului şi a situaţiei lor detaliate a reprezentat de la început o prioritate a Curţii vieneze, care a încercat să favorizeze aşezarea lor stabilă pe teritoriul Imperiului. Listele şi acţiunile de conscriere realizate de autorităţile fiscale ale Principatului în primele decenii de după integrarea Transilvaniei în Imperiu ilustrează acest fapt.

In the pre-modern and modern eras churches represented rural and urban landmarks, generating cores of community cohesion and also bearing a symbolic language with characteristics hard to decipher nowadays. Especially in urban environments, the simple parish churches became peripheral or "decentred", preserving with difficulty the artistic values and legacies that had once defined the cultural identity of the community. In the first instance, the methods of social history can investigate how communities formed and development and how they approached neighbouring communities. There were frequent cases when competition between communities either to keep or to increase the number of the faithful, or merely for prestige, led to the development and later the embellishment of parish churches. Patronage thus exercised met the expectations of prominent members of the community and offered them a cultural identity. Using this method, this study examines the case of the "Greeks" church" in Alba Iulia, erected after Josef II"s Edict of Tolerance. Levantine merchants established in the suburb of Lipoveni from the mid-eighteenth century were instrumental in building the church, though there was also support from some more influential members of the Commercial Companies of the Principality (especially from Sibiu).

Attempt of revising the historiographic image of the non-Uniate Romanians (Orthodox)
from XVIIIth century Transylvania, which we proposed in the first part of this study (based on
cases of the non-Uniates from three localities of the Principality: Braşov/Şcheii Braşovului, Alba
Iulia and Făgăraş), continues here with a more extensive analysis, from territorial and
chronological point of view. Objectives set on that occasion (a new reading of primary sources and
effort for identification of new relevant sources, on the one hand; usage of modern methodology
from the area of ecclesiastic and social history, on the other hand) find obvious justification
through results of this analysis. Consistent documentary sources and secondary bibliography
necessitated a nuanced interpretation and similarly ample, of aspects had in view. Yet their
fragmentation would have impeded providing some pertinent answers.
Structurally the study comprises the following sections that we opted for (investigations
conducted by the authorities of the Principality in 1698-1699; period of bishop Atanasie Anghel;
period of sedes vacantes and of bishop Ioan Patachi; period of Inochentie Micu-Klein’s episcopacy
(until 1744); years 1744-1747, marked by action of monk Visarion Sarai and its consequences) are
not accidental. They were proposed for the final phase of a research project that I collaborated on,
dealing with religious union from Transylvania. Thus, it represents result of a longer reflection and
at the same time of my wish of proposing a coherent interpretation on the subject, based on
available sources at that time. The time span of half of century between the attesting of start of
talks for the religious union of Romanians from Transylvania and that of consequences of the first
major confessional crisis (1697-1747) represents a chronological sequence that can only be
approached integrally. I mainly focused on those sources (investigations and conscriptiones),
either published or unpublished, which may help writing possible social history of the union and
overcoming too persistent confessionalizing interpretations on the subject.
The two documentary sources copied in the annexes are extremely representative examples
on this line. They reflect, at local level (of Sebeş Saxon seat and Alba district, respectively Făgăraş
district), two manners of relating to union of the local elites. Then, I have followed development of
terminology by which were termed in primary sources Orthodox Romanians and their attitude as
for issue of rite. The conclusion that we arrived at is similar to that resulted from the first part of
the study: confessional differentiation is still at the middle of the century an ongoing process, yet
which cannot be interpreted according to one tendency or another; on the contrary, more obvious
is confessional instability (mobility) of the communities, connected with external stimuli that acted
on them. Not in the least this means negation of their fundamental religious sensibility. Yet, this
cannot be debated endlessly in terms of abstract references to notions of “law” and faith, which
194 Daniel Dumitran
cannot lead to valid results. Richness of spiritual life of former believers deserves to be paid a
greater attention, starting from those tokens that reflect it, even diffusely. At the same time, it is in
the historians’ interest to propose nuanced interpretations relevant also from the perspective of the
development along a longer period, until contemporaneity.

The study of the phenomenon of Balkan merchants' mobility and the consequences of their establishment in Central European towns in pre-modern era, constitutes a preoccupation in the last decades' historiography. In the past years, two more important directions have been imposed: the research of the constitution of merchant colonies, according to the new interpretation of the 'central places theory', respectively the investigation of the conditions and methods of integration of the colonists inside the host-communities. The development of towns, especially small and medium-sized, has been directly influenced by this phenomenon, but there is still missing the comparative research, which could relate the evolution from different regions. On the other hand, the modification of urban topography, the social transformations which followed, the problem of cultural transfers represents directions of research convergent to the mentioned theme.
The study proposes such an investigation, referring to the development of towns in Transylvania and Hungary, in the late 18th and early 19th centuries. Based on essential statistic sources, a typology of towns is realized, adequate to the features of the territory in view. The analysis later concentrates on a case study, the one of Alba Iulia. The situation of the city is traced in the first half of the century, based on the information offered by tax censuses, as prerequisite of elaborated research on its further development. The analysis explores the utility of report to different interpretative models, for outlining the physical and social topography of the city.

Din cetatea aceaia de la care nemernicim ne-au venit noao cărţi, acealea sânt însuşi Scripturile care ne dojenesc bine să vieţuim», şi cu adevărat spre acel sfârşit a fi îndreptată toată Sfânta Scriptură lesne va cunoaşte oricare toată o va cerca […]." 1 Lectura Sfintei Scripturi, "cartea ziditoriului cătră zidire trimisă", după cum o caracteriza Dimitrie Vaida preluând o formulă a Sfântului Augustin (din Enarrationes in Psalmos), nu constituise până la începutul secolului al XIX-lea, în perspectivă hermeneutică, obiectul unui deosebit interes din partea reprezentanţilor erudiţiei teologice româneşti. La Seminarul greco-catolic din Blaj, călugărul bazilian Benedict Fogaraşi a activat ca profesor de Sfânta Scriptură (între 1796 şi, probabil, 1807) 2 , iar o catedră de hermeneutică biblică a funcţionat efectiv din anul 1806, când este menţionat ca titular al ei Teodor Pop 3 , care s-a preocupat începând din 1816 şi de redactarea manualelor necesare studioşilor. Anterior acestuia, câteva lucrări rămase în manuscris a realizat Samuil Micu, Despre Sfânta Scriptură, Istoria Noului Testament şi Carte despre descoperirea dumnezeiască, prilejuite desigur de munca traducerii Bibliei în limba română 4 . Lui Dimitrie Vaida i se datorează o traducere mai consistentă, Învăţătură povăţuitoare spre cunoştinţa Sfintei Scripturi, rămasă şi ea în manuscris, asupra căreia voi insista în cele ce urmează.