Fodor György - Török József - Tusor Péter (szerk.): Felekezetek az Igazság szolgálatában: történelem, teológia, önazonosság (1500-2000) - Studia Theologica Budapestinensia 34. (2009)
I. Catholic-Orthodox symbiosis in Transylvania (Katolikus-ortodox együttélés Erdélyben) - Ioan Chirila: Tolerance and intolerance in t he Transylvanian legislative corpora (the 16th-19th centuries)
mis, I pray for him. In our time, the religious tolerance must have the starting point in the reconsideration of the term of “Christian Church”. This re-defining my be done entirely objective by iterating dialogically the dogmatic sum of the Ecumenical Synods, by presenting each of us the dynamics of his tradition and by presenting the way in which the centuries until Laodiceea have lived the Scripture. The consensus upon these themes will generate a real ecclesial coexistence and will reaffirm the human person as a anthropos leiturgos who, being by himself a hristophany, will be a homo tolerans. The best example in this way it is, in my opinion, this prayer from the Liturgy: “for the union of all Churches, let us pray to God”. The approximately synoptic display is not meant to be an exercise of comparison, nor one whose aim is that of underlining an axiological classification of the promoters of some laws. We think that we are in the position of a lecturer who can understand that our primary intention was that of offering a historical presentation of the situation, not an exhaustive one, but only through the most representative moments, through laws and petitions. And this because our secondary intention was that of establishing the theoretical and practical premises necessary for the understanding of the proper meaning of the concept of religious freedom/tolerance, and afterwards, that of defining more accurately the status of religion in Transylvania, especially that of the orthodox confession. The historical context is one with a cosmopolitan structure, the Transylvanian area being a multi-ethnical, multi-confessional and multicultural society, both in the past and in the present. This fact generated in all periods of time concrete actions for defining the terms of living together. Therefore, we believe that we may extract from the sphere of the terms which generate co-existence the objective definitions of the key-concepts which we have in view, and more, a proper meaning of communion for the terms “religious freedom/tolerance”. And we believe this because, in our opinion, the freedom/tolerance is a feature of a person, not of an individual. The person is, thus, in our opinion, exactly the koinonikal achievement of the individual. Freedom is not a restrictive state for the other; when it has a restrictive component toward anybody, when it injures the integrality of somebody’s freedom, than it is no longer freedom, but a hostile, 33
