Since 1937 till our days
The granting of canonical Autocephalous Status by the Ecumenical Patriarchate, during the tenure of the Patriarch Benjamin I, opens a new period for the Church of Albania. The Patriarchal Synodical Tome, “Concerning the Blessing of the Autocephalous Status of the Orthodox Church in Albania”, was issued on April 17th, 1937. After canonical elections at the Ecumenical Patriarchate, the first Synod comprised Kristofor (Kisi), Archbishop of Tirana, Durrës and All Albania, and the three bishops: Evlogji (Kurila) of Korça, Agathangjeli (Çamçe) of Berat, and Pandeleimoni of Gjirokastra. The two Metropolises became bishoprics, while the third bishopric (of Gjirokastra) was formed from the parishes of the ancient Metropolis of Drinopoli which was within Albania. Two features of the Orthodox Church of Albania were hiding particular problems. First, the ethnic origin of the Orthodox population: Albanians, Greeks, Vlach, and Slav. The second, the fact the Orthodox were not the majority – as in other Balkan countries – but were only 23% of the total population. Thus the life of the Church was beset in various ways by the political, ideological, and social oppositions within Albania itself, not to mention the unsettling effects of war in the region at large. Thus the political, ideological and social controversy that exists within Albania and the turbulences of the war in the region had many consequences in the life of the church.
a) Italian occupation
When Italian troops entered the country on April 7th, 1939, Albania became a province of fascist Italy. Plans for parallel religious annexation were at once put into effect. At the same time as Roman Catholic missionary orders were installing themselves in various parts of the south of the country, there was an overall strategic plan to absorb the Orthodox by means of the Uniates. It was emphasized in the propaganda that the cohesion of all Albanian Christians would help for the country’s development, under the protection of the Vatican and the Italian state. According to some accounts, Archbishop Kristorfor had already agreed to joint union with the Arbëreshët of Italy (Units); according to others, he was trying to buy time by delaying action. Nevertheless, the lack of an absolute majority in the executive organs of the Orthodox Church was enough to collapse the merger plans with Uniates, and these plans were finally abandoned with the fall of Italy in 1943.
b) Atheist persecution
After the Germans pulled out of Albania in late November 1944, the Communist regime imposed its complete control and religious persecution began. During the first twenty-three years persecution took the same classic form as it already had in Russia and the Balkans. Archbishop Christopher forced to leave his post, on Christmas Day 1948, and a new archbishop was put in his place, Pais Vodica, up until then he was the Bishop of Korça. Permission was even given for an Assembly of the Clergy and Laity of the Orthodox Church to be convened, at Tirana (February 5th-l0th, 1950), that a new Charter could be voted in (and in some respects this Charter was an improvement on the existing one of 1929). The hierarchy of the church, after 1952, consisted of the Archbishop of Tirana and all Albania Pais (Vodica), the bishop of Gjirokastra Damian (Kokoneshi), the bishop of Korça Filotheu (Duni), of Berati Qiril (Naslazi) and the assistant bishop Sofron (Borova). The canonical Archbishop, Christopher, was put under house arrest, and was found dead on June 19th 1956: the official version was that he had had a heart attack. In March, 1966 Paisi departed this life, and in April, Damian ascended the archiepiscopal throne. Efforts to ridicule religion and its representatives were stepped up, and to the same end the faithful, both clergy and laity, were intimidated by exile, imprisonment, and killings.
The Albanian Orthodox that had settled in America was split into two groups. One of these, led by Theofan Noli and subsequently by Bishop Stefan Lasko, kept its links with the Church of Albania. The other, led by the Bishop of Lefka, Marko Lipa, that depended from the Ecumenical Patriarchate. When Noli died in March, 1965, efforts were made (in 1966-1967) to reconcile the two factions, but without positive results.
On April 4th, 1967, the signal was given for full persecution. By a decree published on November 22nd, 1967, Albania officially proclaimed itself an atheist state – the only one of its kind in the world and in history. In this state, all forms of religious expression were constitutionally forbidden. Hundreds of churches were pulled down, and many more were turned into machine shops, warehouses, stables, cinemas, or clubs. Virtually all the monasteries were destroyed or became army barracks. At this time the Church of Albania still had, apart from its archbishopric, three Episcopal sees, nineteen diocesan districts, three hundred and thirty parishes, and twenty-five monasteries. Clergy were defrocked: many of them were thrown into prison or sent into exile, and a number went to their martyrdom. Among them were the former Bishop Visarion, who was imprisoned, and the assistant bishop of Apollonia, Irineu (Banushi), was exiled. Damian, the Archbishop, was not persecuted: he died at his home at Pogradec (on October 18th, 1973). In this totalitarian persecution, both persecutors and persecuted traditionally belonged to all ethnic and religious communities of Albania. In November, 1990, yielding to international realignments, the Albanian government decided to tone down its measures against religion.
c) Re-establishment
The initiative for the reorganizing of the Orthodox Church of Albania was taken by the Ecumenical Patriarchate with a series of decisive actions. In January, 1991, the Ecumenical Patriarch Demetrios and the Holy Synod appointed a professor from the University of Athens, Anastasios, Bishop of Androusa, as Patriarchal Exarch, with mission to go to Albania to meet the Orthodox people and the authorities of the country. The Albanian state raised objections for many months, but eventually the Patriarchal Exarch reached Tirana on July 17th, 1991. As he went around the country, he could see for himself the frightful desolation caused by the ruthless persecution: 1608 churches and monasteries had been destroyed. In order to rebuild the ecclesiastical structure, the Patriarchal Exarch convened a General Assembly of Clergy and Laity, on August 1st – 2nd, 1991. Taking part in this Assembly were fifteen clergy and thirty lay-people from the ecclesiastical provinces of Albania. Four Church Commissioners and a General Ecclesiastical Synod were elected to provisionally represent and run the Church. Representatives from the Church of Albania visited the ecumenical patriarchate for the first time after persecution and demanded the election of Patriarchal Exarch as primate of the Church of Albania.
The Synod of the Ecumenical Patriarchate, with the initiative of the Ecumenical Patriarch Bartholomew, for the recreation of the Orthodox Autocephalous Church of Albania, elected with anonymous votes, in 24 of June, 1992, as Archbishop of Tirana and all Albania, the Metropolitan of Andrusa, Anastasios. Were also elected three other Bishops for the dioceses of Korça, Gjirokastra and Berati. The Albanian government was strongly resistant to what it saw as the imposition from abroad of Greek leadership for one of the country’s three major religious communities. The president of Albania, Sali Berisha, made no secret of his displeasure when a deputation from the Ecumenical Patriarchate visited him on July 4th, 1992: it was made up of the Metropolitan Evangelos of Perge and Meliton of Philadelphia, plus the protopresbyter Elias Katre, an Albanian by origin. The Albanian president finished by stating that while he was prepared to accept the installation of Archbishop Anastasios, but not the other there Bishops. The new Archbishop, having sent the “Great Message” to the Phanari (Patriarchate) on July 12th, 1992, was enthroned in the cathedral church of Tirana on August 2nd , with the presence of all of clergy and laity representatives from all the regions of Albania. Certain Albanian circles attempted to dislodge him by a series ways because of his Greek origin. At an extraordinary gathering of the Clergy and Laity at Durrës, on January 21st, 1993, the delegates were of one body in announcing that they did not accept the removal of Archbishop Anastasious. In the autumn of 1994, there was done another attempt, with a redraft of the Albanian constitution, to remove the Archbishop once and for all. This was however voted down in the Referendum of November 6th, 1994.
In July 1996, without any new entente with the Albanian side, the consecration of the bishops elected in 1992 took place at Constantinople. The Albanian authorities categorically refused to let them enter the country and take up their posts. After dogged discussions between representatives of the Ecumenical Patriarchate, the Church of Albania, and the Albanian authorities (November, 1997 to July, 1998), the issue of forming a Holy Synod was in the end settled by agreeing to a format whereby the Synod was made up of two Church leaders of Greek origin and two of Albanian origin. The Metropolitan Bishop of Berat, Ignatios, was enthroned; the Metropolitans Alexander of Gjirokastra and Christodoulos of Korça tendered their resignation; and Archimandrite Joan Pelushi was elected Metropolitan of Korça and Warden Kozma Qirjo was elected Bishop of Apollonia.
Despite grievous trials and tribulations in the period from 1991 to 1998, and a climate of general political and social upheaval and national economic subsidence, the Orthodox Church of Albania pulled itself together and rose from the ruins, making very swift progress, and living in “a resurrection atmosphere.” In most of the towns and large villages with an Orthodox population, as well as in hundreds of smaller villages, Orthodox parishes were organized from scratch. The liturgical life and the Mysteries generally became more and more intense, as did preaching the Gospel and the practice of catechism. Youth, women’s groups and intellectual associations were set up. In 1992 a theological seminary went into operation, its aim being to staff the Church with native Albanians. From 1997 onwards this school became a privately- owned complex of buildings (the Monastery of Saint Vlash in Durrës), with the title “The Resurrection of Christ Orthodox Theological Academy”. In 1999 one hundred and ten new clergy were ordained who held a High School or University education and a three-year course of University studies. In September of 1998, the “Holy Cross” Ecclesiastical High School was founded at Gjirokastra, with an attached boarding-house. The nucleus for the Ardenica monastery was supplied by graduates of the Theological Academy. Five monasteries were rebuilt from their foundation and seventy-four new churches were erected; sixty-five churches and monuments were restored; and repairs were made to more than a hundred and thirty others. Over twenty large buildings were erected, or were purchased and renovated, to house metropolitan residences, schools, hostels, workshops, and clinics. Publications included the monthly Albanian language newspaper Ngjallja [Resurrection], founded in 1992; the children’s magazine Gëzohu [Rejoice], founded in 1997; the student leaflet News from Orthodoxy in Albania; and liturgical, edifying, and scientific books. The Church had its own printing press, radio station, and candle making and wood carving workshops.
The Orthodox church of Albania has carried out social work across a broad range, particularly at times when the country has been in political and social crisis. Thousands of tons of food items, clothing, and medicine have been distributed to ease the plight of families in poverty and refugees. Hospital supplies have also been provided for towns, villages, and Albanian charities. The Church contributes to health work through the Evangelization Diagnostic Centre at Tirana, and through polyclinics at Kavaja, Korça, Lushnja, and Jorgucat, and it also runs a mobile dental unit. In the field of education it has founded, apart from the foundations mentioned earlier, seven nursery schools in large towns, youth clubs, and daily summer camps. It has also set up agricultural development projects (irrigation, family economics, road building, and so forth).
The Orthodox Church of Albania is actively involved in the work of the other Orthodox Churches. It has become a member of the World Council of Churches and the Assembly of European Churches, and contributes generally to efforts to establish peaceful cooperation and mutual support in South-East Europe. Its actions and presence have shown it to be a force to be reckoned with in bringing spiritual, cultural, and social progress to Albania.
