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most popular of which was dedicated to the Gypsies. The third book was published in 1931 and it was a guidebook for prospective visitors of Cozia monastery. Thus, the archimandrite used his time spent at the monastery as a source of inspiration for his writing. In addition, he published a series of articles in various newspapers and magazines of the time, thus showing constant interest in writing. Several stages can be defined in his writing activity. First, Șerboianu stood out as
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
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book was published in 1931 and it was a guidebook for prospective visitors of Cozia monastery. Thus, the archimandrite used his time spent at the monastery as a source of inspiration for his writing. In addition, he published a series of articles in various newspapers and magazines of the time, thus showing constant interest in writing. Several stages can be defined in his writing activity. First, Șerboianu stood out as a defender of traditions in the Orthodox Church, before and after
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
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his writing. In addition, he published a series of articles in various newspapers and magazines of the time, thus showing constant interest in writing. Several stages can be defined in his writing activity. First, Șerboianu stood out as a defender of traditions in the Orthodox Church, before and after World War I. His articles published in Glasul Țăranilor or Cultura Poporului are worth mentioning, as they were moralistic and in keeping with the teachings of the Orthodox belief. Also, Șerboianu stood
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
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World War I. His articles published in Glasul Țăranilor or Cultura Poporului are worth mentioning, as they were moralistic and in keeping with the teachings of the Orthodox belief. Also, Șerboianu stood out in his early years as a critic of some facts connected to the Romanian Orthodox Church. Thus in 1910, he criticized the measures taken against vagrant monks by the state authorities. Calinic I. Popp Șerboianu, a supporter of cremation At the time Șerboianu became a supporter of cremation
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critic of some facts connected to the Romanian Orthodox Church. Thus in 1910, he criticized the measures taken against vagrant monks by the state authorities. Calinic I. Popp Șerboianu, a supporter of cremation At the time Șerboianu became a supporter of cremation many changes in the field had taken place in Romania. The Orthodox traditionalist rhetoric had already recorded significant victories: in addition to the press campaign against cremation and cremationists that had already begun before the opening of Cenușa crematorium
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
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important figures of the Romanian public life of the time (for example Nichifor Crainic and Cezar Petrescu). The country had passed a law on cremation, the Criminal Code issued in 1936, which gave it equal legal status with the practice of burials. On the other hand, Romanian cremationists had achieved important victories by the year 1934: the opening of the crematorium was the most significant because it meant that the idea of Romanian cremation had come to life. For a while
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which gave it equal legal status with the practice of burials. On the other hand, Romanian cremationists had achieved important victories by the year 1934: the opening of the crematorium was the most significant because it meant that the idea of Romanian cremation had come to life. For a while, the cremationist society was financially supported by the Mayor's Office in Bucharest, but the support gradually decreased in time. On the other hand, by 1934, work at the Cenușa Crematorium
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For a while, the cremationist society was financially supported by the Mayor's Office in Bucharest, but the support gradually decreased in time. On the other hand, by 1934, work at the Cenușa Crematorium had almost been completed, the number of Cenușa society members had significantly increased and the number of cremations had slightly gone up. Romania was at that time the only Balkan state to own a crematorium and the first country with a majority of Orthodox believers to have
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
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the Mayor's Office in Bucharest, but the support gradually decreased in time. On the other hand, by 1934, work at the Cenușa Crematorium had almost been completed, the number of Cenușa society members had significantly increased and the number of cremations had slightly gone up. Romania was at that time the only Balkan state to own a crematorium and the first country with a majority of Orthodox believers to have such a facility. An outline of the number of cremations
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]
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number of cremations had slightly gone up. Romania was at that time the only Balkan state to own a crematorium and the first country with a majority of Orthodox believers to have such a facility. An outline of the number of cremations since the opening of the crematorium until 1940 is shown below, which can hopefully shed more light to the matter: 1928 1929 1930 1931 1932 1933 1934 1935 1936 1937 1938 1939 1940 262 266 297 332 470 602
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answer all accusations and rumours sprung at the idea of human cremation. As in the Western world, the journal was a means to forward the development of cremation in Romania, now in the possession of more direct and effective means of propaganda. Calinic I. Popp Șerboianu's interest on cremation dates from the early twentieth century. In 1909, he published in Gazeta Țăranilor an article openly critical of the practice. At that time, he was priest at the Romanian Orthodox Chapel
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Gazeta Țăranilor an article openly critical of the practice. At that time, he was priest at the Romanian Orthodox Chapel in Paris. He attended a cremation at the Pere Lachaise crematorium, which he described in the journal in the form of a letter. According to him, cremation had been embraced by atheist socialists in particular, and it constituted a drift from the truth of those times. He compared it to burials and the cemetery, which, in his opinion, were one of
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by the Romanian Orthodox Church. Șerboianu's pro-cremationist opinions were published in Flacăra Sacră, starting with its second issue in January 1935. Hence, the former archimandrite's presence in the journal was a necessary step for the Romanian cremationist movement of those times, because it provided a foothold from within the Orthodox rhetoric, even if its exponent was, at that hour, completely marginalized and excluded from the Orthodox clergy. From a theological perspective, Șerboianu embarked upon a difficult task in writing
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exponent was, at that hour, completely marginalized and excluded from the Orthodox clergy. From a theological perspective, Șerboianu embarked upon a difficult task in writing his study on cremation: he had to offer compelling and unsophisticated arguments on the lack of grounds for the anti-cremationist rhetoric that cremation was a pagan practice, completely against the Romanian spirit, as well as anti-Christian and, especially, anti-Orthodox. However, such an approach implied mastering a broad theological culture, the ability to identify such possible theological
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an act of great courage at the time of the year 1934. Overall, Șerboianu's contribution became fundamental to the aims pursued by the Romanian cremationists and stated in the journal Flacăra Sacră. Their agenda, published in the first issue of December 1934, marked the itinerary of the future struggle, under the circumstances of the Romanian Orthodox Church opposing cremation: "Cremation should be considered to be equal to burials in utility and purpose and it should be allowed to include without
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the Orthodox Church regarding their error in approaching the issue of human cremation. He highlighted the fact that the Orthodox leading structures did not use the same measuring unit for various drifts from the Christian spirit of the time, some of which they even tolerated and included in their own practices. Thus, he blamed the tolerance shown towards witchcraft advertisements, smoking or other pagan habits "stabbing the heart of the deceased presumed to be a walking dead with a burning spit
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and 1933. He noticed that there was a leniency towards the priests who carried out religious services for those who were cremated elsewhere than the crematorium's chapel. The intolerance towards cremation grew even more serious due to the activity of "priests who had their own interests and a poor theological culture"228 who created an anti-cremationist neurosis in Romania of that time, instead of guiding the religious towards a true life in the light of faith. On the other hand
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disbelief, he openly blamed the Orthodox priests and Orthodox higher structures for manipulation and petty interests on cremation. As compared to his previous articles, this time, his tone was more radical. The archimandrite stated his viewpoint starting from various rumours of that time about the crematorium and cremations. Such rumours spoke about the cremation of political dissidents, burning people alive, the use of body fat to produce Vaseline and make-up, movements of the body during cremation, turning human ashes into sugar
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and make-up, movements of the body during cremation, turning human ashes into sugar and so on. Some of the rumours had been heard during confession 229. He believed them to be purely fantasy stories, encouraged by some of the priests of that time. The conclusion was that a Church with such priests was merely a lifeless body, which no longer served the truth, but its self-interest to keep people in the darkness of ignorance. Șerboianu was particularly indignant against the ideas
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fantasy stories, encouraged by some of the priests of that time. The conclusion was that a Church with such priests was merely a lifeless body, which no longer served the truth, but its self-interest to keep people in the darkness of ignorance. Șerboianu was particularly indignant against the ideas spread by some priests who believed cremation would have consequences on the resurrection of the dead at the end of time, a theological error due to their ignorance and profound disbelief, in
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called it, which was driven by superstition. Consequently, the former archimandrite completely assume his stand on cremation, which he considered to be a formula for simplicity, an expression of freedom and true faith, in the light of Christ. He thought of himself as a martyr: "I am writing these lines for the few intelligent people and not for those who have pilloried me for leaving their traditionalist den, for serving as a priest at this Crematorium and becoming a true citizen
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himself as a martyr: "I am writing these lines for the few intelligent people and not for those who have pilloried me for leaving their traditionalist den, for serving as a priest at this Crematorium and becoming a true citizen of my country and of the world, freed from private interests and serving the only truth Which is Jesus Christ"230. The last article that Șerboianu published in the journal Flacăra Sacră tackled the manner in which someone's relations should
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the desire of your dead loved ones, if you wish to have peace of mind"231. Therefore, an Orthodox priest had to grant this desire, even if he faced some risks. Șerboianu compared the situation of a priest to that of a soldier, who, in order to save his country, had to disregard his commanding officer's orders. The public expression of his cremationist views determined various Orthodox theologians of the time to criticize Șerboianu in violent terms. Thus, he was
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to grant this desire, even if he faced some risks. Șerboianu compared the situation of a priest to that of a soldier, who, in order to save his country, had to disregard his commanding officer's orders. The public expression of his cremationist views determined various Orthodox theologians of the time to criticize Șerboianu in violent terms. Thus, he was considered to be a traitor, like Judas. He was also described in the Orthodox written media as in league with Satan
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vagrant monk who dared to perform religious services in the crematorium, thus enabling cremationists to distort the truth. For the cremationist movement in interwar Romania, Șerboianu was considered a hero for his courage to support cremation. Thus, annual activity reports of Cenușa society (which built and owned the crematorium in Bucharest until 1948) expressed their gratitude and admiration for him. His death in 1941 was perceived by Romanian cremationists as one of their biggest losses. Conclusions We can say that the
Cremaţiunea şi religia creştină by Calinic I. Popp Şerboianu [Corola-publishinghouse/Administrative/933_a_2441]