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studies at the Faculty of Orthodox Theology in Bucharest in 1914. Before the outbreak of World War I, he wrote for the journal Culture. A journal for church singers in Romania, and signed as hierodeacon. Calinic I. Popp Șerboianu fought in World War I, as a cavalry officer. After the war ended, he taught French, Greek and Latin at the Theological High School in Curtea de Argeș. In 1922, he left for America for three years, sent by the Orthodox Patriarchate to spread
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up theoretical schools, schools of crafts, a people's university, establishing museums, hospitals, clinics, nursing homes, instituting scholarships, guilds, legal aid, reclamation of land for the nomads, etc. On the other hand, in September 1933, the General Union of Roma in Romania was founded in Bucharest, led by Gheorghe Lăzărescu Lăzurică, with the same goal of emancipation for the Gypsies. Differences and mutual hostilities arose between the association led by Șerboianu and that led by Lăzurică, despite the fact that, at
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of pursuing political purposes through his association. Lăzurică, of Gypsy origin, accused Șerboianu, who was not a Gypsy and no longer a member of the Orthodox clergy, of intent to convert the Gypsy to Greek-Catholicism. This was a decisive point in their separation. Șerboianu's alleged conversion to Greek-Catholicism was just a rumour launched by Lăzurică. Also, Lăzurică insisted on the fact that he was supported by the Romanian Orthodox Patriarchate, which, because of suspicions about Șerboianu, would rather support his
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both the Orthodox Church and Niculescu. Between 1934 and 1938, Calinic I. Popp Șerboianu worked as a priest at the Cenușa Crematorium, where he performed religious services mainly for the Orthodox Christians who chose to cremate their relations. He died in 1941 and was buried in the Bellu cemetery, but in 1948, his remains were exhumed and cremated at the Cenușa Crematorium in Bucharest. The publishing activity of Calinic I. Popp Șerboianu was intense and began early. He published three books
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and cremated at the Cenușa Crematorium in Bucharest. The publishing activity of Calinic I. Popp Șerboianu was intense and began early. He published three books, the 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
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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 a defender of traditions in
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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 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
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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 on January 26, 1928, the hierarchs of the Romanian Orthodox Church decided by two decisions of the Synod that met in
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in addition to the press campaign against cremation and cremationists that had already begun before the opening of Cenușa crematorium on January 26, 1928, the hierarchs of the Romanian Orthodox Church decided by two decisions of the Synod that met in 1928 and 1933, to prohibit any religious service in the case of cremation (valid to this day). Therefore, from the Orthodox point of view, cremation was completely outside the "truth" and its supporters were publicly stigmatized for advocating the overthrow
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the Romanian Orthodox Church who adopted such a view, among other 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
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262 266 297 332 470 602 580 480 364 581 230 261 243 Source: Marius Rotar, Eternitate prin cenușă. O istorie a incinerărilor și crematoriilor umane în România secolelor XIX-XXI (Eternity through ashes. A history of cremations and human crematories in Romania between the 19th and the 21st century), Institutul European, Iași, 2011, pp.194-199 Although the traditionalist Orthodox rhetoric had subsided during the fourth decade of the twentieth century, it was still extremely vehement about cremation. Within this context, Flacăra
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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 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
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Flacăra Sacră. The most consistent and representative study on cremation that Șerboianu published in Flacăra Sacră was dedicated to Cremation and Christianity. The study was published in 16 issues of the journal between December 1934 and April 1936. Șerboianu engaged in direct accusations against 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
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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, chaining the foot of a living lunatic
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witchcraft advertisements, smoking or other pagan habits "stabbing the heart of the deceased presumed to be a walking dead with a burning spit, chaining the foot of a living lunatic with an iron chain, a custom practiced in Oltenia and in other provinces, the public exposure and street procession with the bloodied nightshirt, worn by the bride on her wedding night, the outrageous wake for the deceased custom practiced in Moldova, repeating baptism for epileptics and other people possessed by evil
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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, Șerboianu did not exhibit a cremationist propensity only in theory but also in practice as he performed religious services for Christians (mostly Orthodox) who had chosen to be cremated. In recognition of his merits in the field, he became an honorary member of the cremationist society Oganj in Serbia and some of his
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true life in the light of faith. On the other hand, Șerboianu did not exhibit a cremationist propensity only in theory but also in practice as he performed religious services for Christians (mostly Orthodox) who had chosen to be cremated. In recognition of his merits in the field, he became an honorary member of the cremationist society Oganj in Serbia and some of his articles were published in the journal issued by Oganj. Șerboianu systematically dismantled the arguments of the Orthodox
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that cremation was a valid practice, in accord with the Christian teachings; he criticized the Orthodox leading structures for their attitude toward cremation, which he considered to be wrong. I find significant for his views an article that he published in 1937, when Șerboianu, noting the ignorance and 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
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cremationist belief is most clearly stated in an article published in Flacăra Sacră in early 1938. In this case, Șerboianu used as pretext for expression the idea of happiness. He defined it as harmony between individuals, but sadly noted that in those days, the concept of happiness was misunderstood as people sought satisfaction and tranquillity in petty and worldly things such as money, lust, wealth, or conspiring for their own ascension or conservatism as motif for personal interest. But his was
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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, a punk and wretched alike. Șerboianu was said to plead for cremation because he
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a dangerous spiritual disease or a whimsical fashion, like all fashions, and gruesome"232. Șerboianu was considered a 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
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