The Church of Albania: From the Apostolic Years to Date - by Archbishop Anastasios.
The Church of Albania: From the Apostolic Years to Date – by Archbishop Anastasios.
“The Church of Albania” – The Historical – Spiritual Tradition and Art – from the Apostolic Years to Date.
Written by the Archbishop of Tirana, Durrës and All Albania, Anastasios
The region occupied by what is now Albania stretches along the north coast of the Ionian Sea and the south coast of the Adriatic, and lies in-land along the axis of the western section of the axis formed by the Ignatian Way. It has been directly involved in the political and intellectual ferment of three successive empires: Roman, Byzantine, and Ottoman. At the same time it has been a target for barbarian attacks and looting by various peoples (Huns, Goths, Normans, Serbs, Bulgars, Venetians, and others) intent on penetrating into its territory. Its most fundamental metropolitan centers have always been multi-ethnic in composition, with Greeks, Illyrians, and Romans living side by side, as well as with various other elements in times of invasion.
On the basis of the ecclesiastical affiliation of the provinces of modern Albania, we can discern five chronological periods:
1) From Apostolic time to 731 AD, when this region was subordinate to the self-governing Church of East Illyricum, under the Roman Vicariate of Thessaloniki.
2) The second period extends from 731 AD to the eleventh century; the region was subordinate to the Patriarchate of Constantinople.
3) The third period runs from the eleventh century to 1767; most of the Sees were subject to the Autocephalous Archbishopric of Ohrid.
4) The fourth period extends from 1767 to 1937; subject to the Patriarchate of Constantinople.
5) In the last period, from 1937 onwards, the Church of Albania is autocephalous.
From Apostolic Times to 731 AD
Writing from Corinth to the Romans in 55-57 AD, the Apostle Paul records that he was acting with holy zeal “so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ” (Romans 15:18-19). By “unto Illyricum,” he probably meant that he included Illyricum, which in the first century AD was a province of Macedonia.
In the light of the verse that follows -“Yea, so have I striven to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation” (Rom 15:20) – we would be justified in supposing that it was the Apostle Paul, either in person or through his close associates, who first planted the seeds of the Gospel in this geographical region of Albania. That he was at Nikopoli, slightly south of present-day Albania, is incontestable (Titus 3:12). So too is the missionary work of his close associate Titus in Dalmatia, a little to the north of present-day Albania (II Timothy 4:10). According to an early tradition the Apostle to this region was named Qesari (Kaisar), one of seventy Apostles; and another [source] reconciled the two versions by having Paul elect Qesar (Kaisar) as first Bishop of Dyrrachion (Durrës).
Clearer evidence of the presence of a Church community at Durrës is provided by the martyrdom of Bishop Asti in 98 AD The reference
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Saint Asti Hieromartyr, Bishop of Durrës. |
in the Orthodox menologion is as follows: “July 6th. Saint Asti, Bishop of Dyrrachion, anointed with honey and stung by bees, ended his life upon the cross.” The day after, July 7th, is the feast in commemoration of Saint Peregrinus and the other saints, all of Latin origin, who died with him -Lucian, Pompey, Hesychius, Papius, Saturninus, and Germanus – when they were drowned in the sea by the Governor of Dyrrachion, Agricola.
Dyrrachion, the Kerkyrean colony of ancient Epidamnos (coming from Corfu), was a main port for the Adriatic. It was the Romans’ gateway to the Balkans connecting along the Ignatian Way to Thessaloniki and Constantinople. At this crossroads it was natural that a cosmopolitan Church should spring up in the first Christian centuries. This Church was constantly plagued by invasions, earthquakes and fires, but it never ceased to renew and reorganize itself.
During the time of Diocletian (284-305 AD), the area of what is today northern Albania, with Shkodra as the center, constituted a part of the province of Prevalitana. The central region until the river Vjosa, with Durrës as the center, constituted the province of New Epirus (Epirus Nova), and from the area of Vjosa until the Bay of Ambrakia constituted Old Epirus (Epirus Vetus). When the Roman Empire split into East and West upon the death of Theodosios I in 395 AD, what is now Albania became subject to the Eastern Provinces. Until the time of Constantine the Great, the region had been dependent, politically and ecclesiastically, on Rome. Afterwards, it belonged politically only to Constantinople, while ecclesiastically the old situation did not change, until the year 731 AD.
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Paleochristian Church |
The whole of Eastern Illyricum was a self-governed Church under the supreme supervision of Rome, via the Vicariate of Thessaloniki. Of the Vicariate’s nine bishops, the Metropolitan of Dyrrachion ranked fifth.
In Heraclius Synekdemos, a sixth-century text, several towns are mentioned by name that belong geographically to Albania today. In New Epirus there are: Dyrrachion, Skampa (Elbasan), Apollonia, Bylis, Amantia, Pulkeriopoli (Berat), Avlona (Vlora), Listra, and Skipon. In Old Epirus there are: Evria, Finiqi, Adrianopoli, Ankiasmos, and Boutrotos (Butrinti). [There are several variants in the names of towns and Sees as given by the sources]. Further south, from 429 AD onward, the residency of Drinopoli was located, the seat of which was originally somewhere near Korica of Dropoli; then later (558 AD) at Episcopacy.
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Christogram |
Early Christian basilicas have been discovered in various places (see below the Art in the Orthodox Church of Albania). They are mostly from the fifth or sixth century, and their dimensions show that they must have served sizable Christian communities, thus standing as im¬portant witnesses to the flourishing Christianity of this area.
Our region is drenched in the blood of saints. They have included Elefterios, “Bishop of Vlora and Illyricum”, martyred in 120 AD; his mother, “Anthia”, Donati, and Therini all martyred at Butrinti in 250 AD; Danax (third century); Isauri, Basil, Innocent, Felix, Hermia and Peregrini (in Apollonia, in the third century); Trifon (from Sheqishta in Berat, in 313 AD); Donati, Bishop of Evria (in 387 AD).
Episcopal residencies often had to move because of military and political events in the region. For example, when the Episcopates of Ankiasmos and Feniqi were destroyed in the attacks by the Gotët of Tolita (552 AD), the residency of the Episcopate of Ankiasma moved to Himara and Feniqi moved temporarily into the Monastery of Soronias and later joined the Episcopate of Butrinti.
Historical information about this period is very limited. Additional evidence has come from archaeological findings and – through precious pieces of mosaic – some names of saints and bishops. But these are insufficient for us to reconstruct the complete mosaic of local Church history.
Christian tombs found in a portico outside the walls of Butrinti, and probably dating to the second century, are our earliest indication of the presence of a Christian community in what is now Albania.
The names of a handful of bishops are [also] known from the proceedings of Ecumenical Synods. Eukari, bishop of Dyrrachion and Feliksi “Bishop of the cities of Apollonia and Bylis,” who participated at the Third Ecumenical Synod (in Ephesus 431 AD); Luke of Durrës, Eusebios of “Apollonia of the New Epirios”, “Peter of Ekineu” and the series of bishops of New Epirus, Luke, Pelegrinin of Finiqi, and Klaudin (or Kladeo) of Ankiasma, who took part in the Fourth Ecumenical Synod (In Chalcedon, 451 AD); Sisini of Durrës, in the Synod V-VI (Penthekte or Quinisext) “under the cupola” in Constantinople in 691/692 AD).
There are also other bishops mentioned: Hipati, at the local Synod of Epirus in 516 AD; Eftihi (or Efstohi) in 449-451 AD, and Constantine (523-529 AD); Valeriani, Bishop of Finiqi during the reign of the Emperor Leo Philip (516 AD) and Eustathios (586 AD).
From 731 AD to the 11th Century.
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Church of the Dormition of the Theotokos Built in the X century, |
The second period (from 731 AD to the beginning of the eleventh century) commences with the union of East Illyricum with the Ecumenical Patriarchate and dependence of many of the episcopates of Albania today under the Autocephalous Archbishopric of Ohrid. In this area there were turmoil after turmoil, and the Christian population went through grea trials and tribulations. The most significant of these was the capture of Dyrrachion by the Bulgarians in 896 AD After many difficult battles, Basil II was able to decide for Byzantine rule in this area.
Historical information about Church life during this period is scarce. The most reliable testimonies still remain the documented names of bishops and bishoprics.
In Leo III’s “Taktikon” (733 AD) as it appeared in the Parisinus Codex, in the province of Illyricum, the Metropolitan of Durrës, on which depended eight episcopates, those of Thamn, of Skampa, of Liknidha, of Amantia, Bylisi, Atradha, Avlonës (Vlora) and of Akrokeravnia) ranked fifteenth in the Ecumenical Patriarchate’s list.
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| Saint John Vladimir |
Later, in the “Church Constitution” of Emperor Leo Sofos (the Wise), at the beginning of tenth century, the Metropolitan of Durrës ranked 43rd- (before the Metropolitan of Smyrna [Izmirit], with fifteen bishops under him: those of Stefaniaka, Kounavia, Krooni (Krujës), Elisus (Lezhë), Dioklea, Liknidha, Antivari (Tivarit), Çernika, Pulkeriopoli (Beratit) dhe Gradica).
This suggests that there was a well-developed Church organization. It also shows that new episcopates were created and some older ones remained stable, although they changed place in rank, while others appeared with new names.
The Metropolitans of Durrës in this period were: Niqifori, whose name appears in the Acts of the Seventh Ecumenical Synod in Nicaea and Lukiani, whose signature is in the great acts of the Synod at the time of Photius; Cosmas (754-787 AD), who represented Epirus at the Seventh Ecumenical Council and Basil I (822 AD).
It was at the end of the tenth century or the beginning of the eleventh that Saint John Vladimir was active and went to his martyrdom near Elbasan, and his relics are preserved in the monastery that bears his name.
From the Beginning of Ninth Century until 1767.
During this period we can distinguish two chronological periods, the dividing line being the Ottoman Conquest.
In the first, the Archbishopric of Ohrid was founded in the year 1018, after the collapse of Samuel’s Bulgarian state, and the Emperor Basil II issued three bulls (the Emperor’s decision on ecclesiastical issues) giving a total of 32 ecclesiastical provinces to it. A very large independent archiepiscopate was thus created, on which depended the eiscopates that are part of Albania today: Glavenica – Akrokeravnia, of Belegradit – Pulkeriopolit (Berat), of Çernika, Adrianopolit and of Butrinti.
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Saint John Kukuzeli XVIII century fresco, |
In the eleventh to the thirteenth centuries, the Metropolis of Durrës continued to depend on the Patriarchate of Constantinople. Among the hierarchs who directed it are known: Laurenti (1025), Constantine Kavasila (1180), and Romanoi (1240). The last Metropolitan of Durrës under Constantinople is mentioned in the year 1280, when it appears under the Archdiocese of Ohrid. It was Durrës that was the birthplace of the great twelfth-century Byzantine musician Saint John Kukuzeli (although by other accounts it is in the fourteenth-century). He lived on Mount Athos and Mount Athos was also the home of two other fourteenth-century ascetics from the region, Saint Niphon from Lukova of Himara, and Saint Nili Erihioti from Kanina.
After the dismemberment of the Byzantine Empire by the Latins in 1204, the New and Old Epirus region was influenced by the expansionist plans of the Anzhuinë Kings of Naples and the commercial plans of the Venetians.
With the formation of the Despotate of Epirus (1267-1479), many of the episcopates located in the territory of modern Albania found themselves facing the impact of change, but this is impossible to discuss in this brief historical summary.
By the end of the eleventh century, the Roman Catholic Church enhanced its efforts to extend its influence further south (with the creation of the Episcopates of Kruja, Antibarit (Tivarit), Shkodra etc.).
Particularly from thirteenth century on, after the Latin rule (1204 – 1474), the northern part of modern Albania was strongly influenced by Roman Catholicism. In 1273, after the death of the Orthodox Metropolitan of Durrës, after an earthquake, a Roman Catholic bishop moved into town.
The Serbian invasion in the fourteenth century caused devastation in many provinces. At the same time, some Albanian families (such as the Topia, Balsha, Shpata, and Muzakajt) formed small principalities.
In 1335, the Byzantine Emperor New Andronicus undertook a military campaign from Constantinople via Thessalonica, and arriving in Durrës, imposed Byzantine domination on his revolting subjects.
Later the powerful leaders of the local Topias family gave Durrës to the Venetians, who kept control of the city from 1392 until 1501. At the end of this first phase appears the heroic figure of George Kastriot Skanderbeg, who with his wars (1451-1468) will be the last symbol of Christian resistance against the Ottomans. Finally, Durrës fell into the hands of the Turks in 1501 and the Ottoman Conquest was complete.
During the time of dependence of the Metropolitan of Durrës under the Archdiocese of Ohrid , the region of Durrës is mentioned once under the metropolitan title “of Durrës, Gora-Mokrës”, and sometimes stands as Metropolitan “of Durrës” and the Episcopate of “Gora-Mokrës”.
The names known of the Metropolitans of Durrës for this period are: Daniel (1693), who later becomes Metropolitan of Korca (1694), Kozma (1694), “Metropolitan of Durrës and Dalmatians” Neofiti (1760), and Gregory (1767) .
Regarding the time of the establishment of the Metropolis of Belegradit (Beratit), we have no information. The Belegrad name appears at the beginning of the fourteenth century. This city, which was also called Berat, was conquered by the Ottomans at the time of Sultan Murad in 1431.
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| The Church of the Monastery of the Dormition of the Theotokos.Cruciform church with a dome, The XIII century, Apollonia (Fier). |
Twenty names of the hierarchs are mentioned, of whom the best known are: Ignatius (1691-1693), who later becomes Archbishop of Ohrid, and Joasafi I (1752 to 1760 and from 1765 to 1801), during his rule the ecclesiastical province of Belegradit returned to the throne of Constantinople.
Even before the town itself was built, in 1490, the district of Korça was included in the Metropolis of Kostur (Kastorias), and this itself was under the jurisdiction of the Ohrid Archdiocese.
The Metropolis of Korça was founded at the beginning of the seventeenth century, including under its self the Episcopates of Kolonja, Devolli and Selasfori (Svesdas).
The first known Bishop of Korça is Neofiti (1624-1628). In 1670, the Archbishop of Ohrid, Parthenios, from Korca, elevated his mother town to a metropolitan seat, titled Metropolis of Korça, Selasforit and Moskopolit (Voskopoja).The southern regions continued to be dependent on the Patriarchate of Constantinople.
Of the 18 known bishops of Delvina, the earliest is Manasiu (1270), the foremost; Sophronius (1540), the well know intellectual; Zaharia (1670-1682), the compassionate and tireless preacher; Manasiu (1682-1695), the school builder in the villages of his province; in this aspect he was the precursor of St. Cosmas of Etolia.
There is more evidence for the Episcopate of Drinopuli (eleventh – eighteenth century). Of the 41 names of its bishops can be distinguished: Sofiani (1672-1700), a heroic fighter against return to Islam; Mitrofani (1752-1760), an educated and eminent musicologist; and Dositheu (1760-1799), who oversaw the construction of about 70 churches.
Under Ottoman rule the Church’s most serious problem was the continual massive conversions to Islam. It was the Albanian population that was most vulnerable to Islam: other reasons being there was a lack of Christian literature in the native Albanian tongue.
At the same time, various Roman Catholic propaganda missions were active in the coastal region of Himara.
To support the Orthodox, from seventeenth century on, new monasteries were built in many regions, which were even developed into centers of Orthodox resistance, of spiritual cultivation, of educational and social benefit, for example: the monasteries of Ravenina, Pepelit, Drianit, Çeoit, Poliçan, Çatistës, Kamenës, Leshnicës, Kakomisë, Palasa, Himara Dhermi Qeparoit, Hormovës, Hill, Ardenicë (Ardevusës), Apollonia, Joan Prodhromit (Forerunner) in Voskopoje, etc..
During this time many clergy enthusiastically worked to strengthen the Orthodox population. Prominent among these was the holy monk Nektar Terpo of Voskopoja, who was active in the Berati and Shpati regons from 1710 to 1730. Persecuted, he fled to Italy, where he published his book “Faith”, in order to stop the Islamization of the Orthodox.
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The City of Voskopoja engraving 1742 |
In many parts of southern Albania the resistance was strengthened by building churches and organizing schools.
One of the most important centers of Orthodoxy was Voskopoja, built on an inaccessible plateau; it was difficult to go there. In the eighteenth century it had about 60,000 inhabitants, and enjoyed an astonishing flowering of economic and intellectual life. The New Academy (1744), with its library and printing press, was widely renowned. The town was bedecked with 20 churches. Until 1760 Voskopoja depended directly on the Archbishop of Ohrid, and then it became part of the Metropolis of Korça. Its fall began after the robbery in 1771, because it was part of the revolt of Orlofit, culminating in 1916, when it was burned by bands of unruly Albanian units.
To avoid forced Islamization and at the same time to maintain the identity of their origin, groups of captives in many parts of the Ottoman Empire chose to become “kriptokrishterë” [hidden Christians-kryptochristianoi]. In their public life they appeared with Muslim names and behaved as such, but in their family life they kept their Orthodox traditions. The most typical example of “hidden Christians” in Albania were the Tosks of Shpati, a mountainous area located south of Elbasan. This phenomenon lasted from the end of the seventeenth century to the end of nineteenth century.
There was no absence in this region of new martyrs: the hermit-martyr Nikodemi (Nicodemus) in 1722 (noted to be from Elbasan, but was from Vithkuqi and was martyred in Berat) and Kristo (Christo) Kopshtari or Arvanites, from the area around the river Shkumbin, martyred in Constantinople in 1748.
From 1767 until 1937.
The fourth period (1767 – 1937) stretches from the abolition of the autocephalous status of the Archbishopric of Ohrid to the canonical grant of autocephalous status to the Orthodox Church of Albania. The key event in this period was the formation of the Albanian State in 1912.
1) During this period there was a reorganization of the metropolises and episcopates. New churches were built, and from time to time systematic attempts were made to spiritually awaken the Orthodox people.
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Saint Cosmas of Kolkondas (of Aetolia) Fresco of the XVIII Century, painted shortly after his martyrdom. |
The greatest figure of this time was Saint Kozmai i Etolisë (Saint Kosmas Aitolos), who was also active in this region between 1775 and 1779, ending his historical missionary work in martyrdom in 1779 in Berat.
Thirty years later another saint, Nikita Arvaniti, “from the Arvanite region” (Arbëria), probably from Spathia, preached Christ and was martyred in the region of Serres-Drama-s, in 1809 (in Greece).
During the eighteenth and nineteenth centuries serious efforts were made to translate the Holy Bible into Albanian. Notable to mention is the Monk Gregory Kostandinidhi, who later became the Bishop of Durrës. He translated the Old and New Testaments, using an Albanian alphabet of his own invention. Unfortunately, this translation was lost.
In the nineteenth century, Gregory Gjirokastriti, (Bishop of Evias), published a translation of the New Testament in Albanian, written in the Greek alphabet.
A translations by Konstandin Kristoforidhi was made later in the Geg dialect (in 1869) and in the Tosk dialect (in 1879), initially using the Greek alphabet.
Prominent archpriests of this period were the Metropolitans of Durrës, Grigor Kostandinidhi, Voskopojari, (1767 – 1772 and Krisianthi from Madita (1821 – 1823), one of the investors of a new method (Byzantine) Church music; and the Metropolitans of Drinopoli, Dositheu (1760 – 1799); Gavriili Sifniosi (1799-1827); Joakimi from Hios (1828 – 1835), who was twice elected to the ecumenical throne (1860 – 1863 and 1873 – 1878).
2) With the creation of the Albanian state in 1912, a new phase began for the Orthodox Church. The coming of political independence brought repeated demands requiring the independence of all religious communities by the centers that were in other countries. A crucial role was played by the Albanian Diaspora in America and Europe, with their various societies: such as the Drita Fellowship [The Light], founded in 1886 in Bucharest.
Of particular importance was the work of Fan Noli (Theofan Stiljan Noli) who translated many ecclesiastical texts into Albanian, insisting that these texts to be used in worship; later he held leading positions, initially in the Church, as Metropolitan of Durrës, and then in the Albanian state, as Foreign Minister and Prime Minister in 1924.
The Orthodox Autocephalous Church of Albania was declared autocephalous initially by the Congress of Berati, which was held from 10 – 12 September in 1922. The Congress’ decisions were recognized by the Albanian State, which had also prompted it to be developed. The Congress appointed a Supreme Council of the Church which was to lead the Church temporarily.
In February, 1929, the Holy Synod was created composed of: Visarioni (Xhuvani) (who was [ordained] a Bishop in Serbia in 1925) as Archbishop of Albania and supervisor of the Metropoly of Korça, Agathangjeli (Çamçe) Metropolitan of Berat, Ambrozi (Ikonomi) Metropolitan of Drinopoli and Efthimi (Kosteva), Assistant to the Archbishop.
On 29 June 1929, at the second Clergy-Laity Congress held in Korça, they voted for the “Statutes of Orthodox Autocephalous Church of Albania”. The Ecumenical Patriarchate refused to accept these un-canonical actions, but was willing to allow self-administration and the use of the Albanian language in worship, in preaching, and in Church education.
However because of political developments and of the diverse risks from the West, the Patriarchate did accept also to discuss the issue of autocephaly. The Patriarchate sent the well-known Metropolitan of Trapezunda, Krisanthin, who later became the Archbishop of Athens, to Albania for talks with the Albanian authorities. Krisanthi accepted granting the autocephaly and suggested the following actions.
In order to normalize the relations with the Ecumenical Patriarchate, in May, 1936, in Korça a Laity-Clergy Congress was called in which the representatives of all dioceses participated. The Congress asked forgiveness from the Patriarchate and there were negotiations in Athens (March 13, 1937).
This extension of the Church’s anomaly was very difficult and unfavorable for the development of the spiritual life of the Orthodox Church of Albania. The clergy suffered a great deal as a result of various pressures and economic hardship. The population remained divided for a long time, after the nationalism dimension had been complicated by riots. And then the Uniate and Protestant groups tried to benefit from this mess.
From 1937 till the Present.
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The First Canonical Synod, 1937 After the announcement of Autocephalia. |
The granting of canonical Autocephalous status by the Ecumenical Patriarchate, during the tenure of Patriarch Benjamin I, opened a new period for the Orthodox Church of Albania. The Patriarchal Synodical Tome, “Concerning the Blessing of the Autocephalous Status of the Orthodox Autocephalous Church in Albania”, was issued on April 12th, 1937.
After canonical elections at the Ecumenical Patriarchate, the first Synod comprised Christopher (Kisi), Archbishop of Tirana, Durrës and All Albania, and three bishops: Eulogi (Kurila) of Korça, Agathangel (Çamçe) of Berat, and Pandeleimon 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 Autocephalous Church of Albania obscured particular problems. First, the ethnic origin of the Orthodox population: Albanians, Greeks, Vlachs, and Slavs. The second, the fact that the Orthodox were not the majority – as in other Balkan countries – but only 23% of the total population. Therefore 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 southern regions of the country, there was an overall strategic plan to absorb the Orthodox by means of the Uniates. It was emphasized in propaganda that the cohesion of all Albanian Christians, under the protection of the Vatican and the Italian state, would help the country’s development. According to some accounts, Archbishop Christopher had already agreed to a joint union with the Arbëreshët (Albanians) of Italy (Uniates); 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 of Albania was enough to collapse the merger plans with the 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 was forced to leave his post on Christmas Day, 1948, and a new archbishop was put in his place, Paisi Vodica, who up until then had been the Bishop of Korça.
Permission was even given for an Assembly of the Clergy and Laity of the Orthodox Church to be convened in Tirana (February 5th-l0th, 1950), so 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 Paisi (Vodica), the Bishop of Gjirokastra Damian (Kokoneshi), the Bishop of Korça Philotheos (Duni), of Berat Cyril (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 murder.
The Albanian Orthodox who had settled in America had split into two groups. One of these, led by Theofan Noli and subsequently by Bishop Stefan Lasko, kept its links with the Orthodox Church of Albania. The other, led by the Bishop of Lefka, Marko Lipa, was under the Ecumenical Patriarchate. When Theofan 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 Orthodox 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, Irineos (Banushi), was exiled. Damian, the Archbishop, was not persecuted; he died at his home in Pogradec (on October 18th, 1973).
During this totalitarian persecution both the persecutors and the persecuted traditionally belonged to all ethnic and religious communities of Albania. In November, 1990, the Albanian government, yielding to international realignments, decided to tone down its measures against religion.
c) Re-establishment.
The initiative for the reorganizing of the Orthodox Autocephalous Church of Albania was taken by the Ecumenical Patriarchate with a series of decisive actions.
In January, 1991, Ecumenical Patriarch Demetrios and the Holy Synod appointed a professor from the University of Athens, Anastasios, Bishop of Androussa, as Patriarchal Exarch, with the 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: 1,608 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. Fifteen clergy and thirty lay-people, from the ecclesiastical provinces of Albania, took part in this Assembly in which the conditions and perspective after the communist regime were studied. At the close of the Assembly, four advisers and the General Clergy and Laity Council with 13 members were chosen. The representatives of the Orthodox Autocephalous Church of Albania visited the Ecumenical Patriarchate for the first time since the persecution and demanded the election of the Patriarchal Exarch as primate of the Orthodox Autocephalous Church of Albania.
The Synod of the Ecumenical Patriarchate, at the initiative of the Ecumenical Patriarch Bartholomew for the restoration of the Orthodox Autocephalous Church of Albania, elected by a unanimous vote, on June 24th, 1992, the Metropolitan of Androussa, Anastasios as Archbishop of Tirana and all Albania. Three other Bishops were also elected for the Dioceses of Korça, Gjirokastra and Berat.
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; comprised of the Metropolitans, Evangelos of Perge and Meliton of Philadelphia, as well as the Protopresbyter Elias Katre, an Albanian by origin.
In conclusion, the Albanian president stated that while he was prepared to accept the installation of Archbishop Anastasios, he did not accept that all the Albanian Orthodox metropolitans were to be of Greek origin.
The new Archbishop, having sent the “Great Message” to the Phanar (Patriarchate) on July 12th, 1992, was enthroned in the cathedral church of Tirana on August 2nd, in the presence of all of clergy and laity representatives from all the regions of Albania.
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| The First Synod, 1998,
After the atheist persecution. |
Certain circles attempted to dislodge Archbishop Anastasios by a number of ways because of his Greek origin. At an extraordinary gathering of the Clergy and Laity in Durrës on January 21st, 1993, the delegates were of one mind in announcing that they did not accept the removal of Archbishop Anastasios.
In the autumn of 1994, another attempt was made to remove the Archbishop once and for all by redrafting the Albanian constitution. This was however voted down in the Referendum of November 6th, 1994.
In July 1996, without any new agreement from the Albanian side, the consecration of the bishops elected in 1992 took place in Constantinople. The Albanian authorities categorically refused to allow them to enter the country and take up their posts.
After persistent discussions between representatives of the Ecumenical Patriarchate, the Orthodox Autocephalous 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 the Warden Kozma Qirjo was elected Bishop of Apollonia.
By the grace of God, in 1998 the Holy Synod of the Orthodox Autocephalous Church of Albania consisted of: Archbishop of Tirana, Durrës and all Albania, His Beatitude Anastasios, President; Metropolitan of Berat, His Eminence, Ignatios; Metropolitan of Korça, His Eminence, John; Bishop of Apollonia, His Grace Cosmas; and the General Secretary Protopresbyter Jani Trebicka.
From November 3rd to 4th 2006, , a special session of the Clergy-Laity Assembly of the Orthodox Autocephalous Church of Albania was convened in the Monastery of St. Vlash in Durrës; it consisted of 257 members, who examined article by article and unanimously accepted the new Constitution of the Church. On November 6th, the Holy Synod met and approved the new Constitution of the Orthodox Autocephalous Church of Albania.
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The Orthodox Spiritual Centre at Saint Vlash: the Monastery, Skete, Theological Academy, |
In November of 2006, the Holy Synod of the Orthodox Autocephalous Church of Albania, was completed with the elevation of three of our Church’s archimandrites to a metropolitan and two bishops — the Metropolitan of Gjirokastër, Demetrios (Sinaiti) who had served for the past 15 years as protosyngellos; the Bishop of Apollonia Nicholas Hyka, elevated after the death of Bishop Cosmas; and the Bishop of Kruja Anthony Merdani. They belonged to the new generation of clerics formed at the “Resurrection of Christ” Theological Academy in St. Vlash of Durrës. The two latter bishops were appointed auxiliary bishops to Archbishop Anastasios.
On November 24, 2008, the Orthodox Autocephalous Church of Albania and the Council of Ministers signed an agreement, according to the Albanian Constitution, for the arrangement of their reciprocal relationship. The agreement was ratified by the Albanian Parliament, and became Albanian State Law Nr.10057, 01.22.2009.
In January, 2012, the episcopal ordinations of Bishop of Amantia Nathaniel and Bishop of Bylis Asti were celebrated by Archbishop Anastasios and all the members of Holy Synod. The new bishops are responsible for certain sectors of Church life: His Grace Nathaniel, “Supervision of Monastery Properties” and His Grace Asti, “Apostolic Diakonia”.
With these two elevations the Holy Synod of the Orthodox Autocephalous Church of Albania is composed of eight members for the first time in its history: Archbishop Anastasios, President; Metropolitan of Berat Ignatios, Metropolitan of Korça John, Metropolitan of Gjirokastra Demetrios, Bishop of Apollonia Nicholas, Bishop of Kruja Anthony, Bishop of Amantia Nathaneil, Bishop of Bylis Asti and by the General Secretary Protopresbyter Jani Trebicka.
The Orthodox Church of Albania during this period to date, 1992-2013, despite the hardships, the social-political turmoil and the destruction of the country’s economy, was recovered from the ruins and living in the resurrection atmosphere, ran rapidly.
Thus were created and organized the parishes in most cities, villages and provinces with Orthodox population.
Were ordained 165 clergymen, all Albanian nationals, graduated at the Orthodox Theological Academy “Resurrection of Christ” in Durrës, since 1992. During that time were also prepared new cadres for the catechism and services in various Church activities. Meanwhile were sent for further education in well known theological universities abroad also other students.
Took place the liturgical activity, for preaching and doing with the participation of the clergy and laity. Was organized the League of the orthodox Women, of the youth and Intellectuals, which help in the church work.
Were rebuild from the ruins 150 churches, were reconstructed also other 160 churches, and 70 cultural monuments were restored. Were purchased and adapted 70 buildings for different purposes (kindergartens, schools, youth centers, health centers, metropolis sees, guest houses, workshops, soup kitchens for the poor etc.). All the construction works amounted to 450 church buildings.
Apart from the ecclesiastical education (the Theological Academy “Resurrection of Christ”, the Church High School “Holy Cross” in Gjirokastra and Sukth of Durrës, the 2-year School of Byzantine Music, were opened also other educational institutions: 17 nursery schools have been established for children , three 9 year schools, one professional high school, two professional institutes, the university “Logos”. It is giving technical and materials support to many public schools, 10 schools were reconstructed, among them the dormitory of the children who can not speak and hear, and six nursery schools (kindergartens).
Besides these the Church showed its interest in health care in the country, regardless of faith, opening the Orthodox Diagnostic Center “Evangelisation”, in Tirana, with more than 24 specialties and with multiple visits of the patieints; the medical polyclinics in Kavaja, Korça, Jorgucat and Lushnje; an outpatient dental unit with its service in towns and villages (especially for children). A mobile dental clinic with its service (especially for children) in cities and villages.
Following the Orthodox Church has supported a number of social and environmental programs, including development projects in the mountainous areas, for the development of agriculture and livestock, construction of roads and water supply, health and socialization programs for women in rural areas, health education program of children and building of health care centers in villages, the contribution to schools, orphanages, hospitals, aid to institutions for persons with disabilities, asylums, for the prisoners.
During the various crises that swept the country (1992, 1994, 1997, 1999), but also in difficulties and social problems, the Orthodox Church of Albania has developed a wide social activities and humanitarian, providing and distributing thousands of tons of food, clothing, medicines etc., material, economic, social and spiritual support, between them organized an extensive program of assistance in 1999, of more than12 million dollars, helping more than 33 thousand Kosovars.
The Orthodox Autocephalous Church of Albania participates equally in the life and activities of the Orthodox Churches throughout the world, it became a member of the Conference of European Churches (where Archbishop Anastasios was elected vice president for the period 2003-2009), became a member of the World Council of churches where Archbishop Anastasios was elected one of its eight presidents in 2006), became a member of the largest interfaith organization in the world, Conference of Religions for Peace (where Archbishop Anastasios was elected its Honorary President in 2006), being in this way present in various ecumenical activities and contributing to efforts for peaceful cooperation and solidarity in our region and beyond.
Art in the Orthodox Church of Albania.
With regard to ecclesial art, the most helpful division seems to be one into periods of culture. The following periods can be distinguished:
1) The Early Christian period, from the fourth to the eighth century.
2) The Byzantine period, from the mid-eighth century to the fifteenth century.
3) The third period covers the post-Byzantine era and Turkish occupation (1501-1912).
Architecture.
1) Early Christian period.
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| Baptistery in circular form.
The Early Christian period. |
The excavations of monuments which have been made in the last few decades have brought to light the fact that they date mostly from the fifth or sixth century. There was a basilica discovered at Tepa, outside Elbasan, that is probably from the fourth-century. The most common type of church architecture of this period is the three-aisled basilicas.
The side-walls are marked off by pillars (Arapaj near Dyrrachion (Durrës), Byllis, Amantia) or by piers (Elbasan, Butrint), or by alternating pillars and piers, Anchiasmos (Saranda); some have a triple conch (Lin, Ballsh). Hall churches have been found at Antigonea, Apollonia, Dyrrachion, and Anchiasmos (Saranda).
Round, square and octagon Early Christian baptisteries still survive, at Finiqi, for example, Lin, and – the finest of all – at Butrint.
2) Byzantine period.
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The Church of the Holy Trinity Cruciform church from the XIII |
New typological forms of architecture can be seen in the tenth-century churches. Sometimes these are single-aisled (Prophet Elijah, Bual near Përmet, in the Virgin Mary in Çerskë of Leskoviku, in Saint Sergius and Baku in Himara), sometimes they follow the basilica tradition (St. Stephen in Dhërmi etc.). Extant from the early post-Byzantine period is the odd-looking basilica of St. Nicholas at Perondi of Berat.
It was mainly during this period that a new type of church was inaugurated, a cross-in-square church (Ano Episkope, Kosina). Much attention is paid to the exterior of the church as well (dome, decorated windows, and a combination of brickwork and stonework). A typical example is the church of the All Holy Virgin Mary at Labova e Kryqit, from the tenth century (or the thirteenth, according to others), which is of exceptional artistic merit.
In the Shkodra region, one can see the influence of Western European architecture in thirteenth-century churches, such as Sts. Sergios and Bachos on the banks of the River Buna, or the church at “Vau i Dejës”. There are often Byzantine and Romanesque features side by side. The Byzantine churches reveal Romanesque influences, while the Byzantine paintings are still dominant even in buildings in the Romanesque style.
In the south, singled-aisled churches continued to be built (for instance, St. John the Baptist at Boboshtica); basilicas became rarer, and the domed cross-in-square type became the rule (e.g. at Marmiro of Vlora, and at the Monastery of the Theotokos in Zvërnec). The All Holy Virgin Mary of Blacherna (restored in the sixteenth century) as well as the Church of the Holy Trinity in Berat, are just simple variants of the cruciform church, whereas the church in the Monastery of the Virgin Mary at Apollonia was built in a complex variation. A superb Byzantine monument (perhaps thirteenth-century) for its architectural and decorative composition is the Church of St. Nicholas at Mesopotamo.
3) Post-Byzantine period
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| The Church of Saint Kosmas,
Kolkondas (Fier) Built at the beginning of the XIX century. |
The building of churches came to a complete standstill in the first phase of the Ottoman occupation. The sixteenth century saw new towns spring up in mountainous regions alongside the old towns. Examples were Voskopoja, Vithkuq, and Nica, where churches were built that stand out for the simplicity of their architecture and their sparseness of form.
From the mid-sixteenth century onwards, well-developed architectural forms made their appearance in the monasteries, which were usually built in out-of-the-way places. Five typical sixteenth-century buildings are the Church of the Saviour (1540-1560), Tremisht of Përmeti, and the Church of St. Athanasios (1513) at Mazhar of Poliçani, of Saint Demetrios (1526), of the Monastery of the Prophet Ilia in Jergucat, of the Theotokos in Zërvat (1569, in Kamena and Vrahogoranxi.
Two distinctive seventeenth-century buildings are the church at Barmash (Kolonja), and the katholikon of the Monastery of St. John the Baptist (1632). A number of monasteries can be found on the Ionian coast – in the Bay of Kakomese (1672), in Krorëz, in Krimorovë, in Piqeras (1672).
In the eighteenth century more churches were erected, with improved architecture and ornamentation. The main emphasis was on the interior space, the exterior of the building remained plain.
It was a century of substantial economic and social progress, with the position of the Albanian feudal lords becoming stronger and relative political calm.
At the same time, however, there was an increase in Islamization, and there were laws that strictly forbade the erection of Christian churches.
For this reason, both in towns and villages, churches were built so as to be indistinguishable from dwelling-houses. A good example of a post-Byzantine church is the cathedral Church of the Theotokos (1797) at Berat. A commanding building in the Myzeka district is the Ardeniça Monastery; what we see today was built on the ruins of a Byzantine monastery.
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Church of the Prophet Elias, Voskopojë |
From the middle of the eighteenth to the middle of the nineteenth century, churches were built in practically every village of the Myzeqe; the representative type being the three-aisled basilica with wooden pillars and a flat roof, as for example at the Church of St. George (1776) in Libofsha.
The five surviving churches at Voskopoja have wonderfully developed architecture, especially the domestic premises of the basilica style, with the dome which were built with special care.
From the nineteenth century a few churches have been kept up to date (such as of St. Nicholas, in Toshkëz (1811) and the church of the monastery of St. Cosmas, in Kolkondas of Fier (1813-1814), which is a three-aisled basilica with a dome).
Mosaics.
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| St. Stephen and one person crowned among the angels, below the donors. Mosaic of the Century VI-VII. In the chapel of the Amphitheatre, Durrës. |
Together with the architectural monuments, precious mosaics have been preserved (in Tirana, Arapaj of Durrës, Bylis, Saranta, Antigoneia etc). Their subjects are not from the Holy Scriptures; they follow the secular tradition in their schematic meanderings, depicting plants, birds, animals, and rural scenes.
The most important of these mosaics, the mosaic floor from the basilica at Mesaplik, is now accommodated in the Tirana Museum. It reveals the portrait of a male in profile, with the inscription APARKEAS. Some of the mosaics look simple, but nevertheless they have great artistic value, and the same can be said of the mosaic in the round baptistery at Butrinti.
The only extant wall mosaics are to be found in the chapel of the amphitheatre at Dyrrachion. Here the figures depicted are Saint Stephen; an empress, or perhaps this is the Virgin Mary; archangels; and donors. These mosaics show strong similarities to those at Thessaloniki.
Miniatures.
The earliest examples of painting are the miniatures in the famous Berat Purple Codex. An extreme rarity, this is a manuscript Gospel, probably sixth-century, written in capital letters.
Most other manuscript miniatures date from the ninth to the fourteenth century, and they are remarkable for the beauty of their gilt lettering. Examples of Byzantine craftsmanship at its finest are to be found in two late eleventh – or early twelfth-century codices from Aulon. Here the figures recall comparable tenth-century works from Constantinople.
Icon-painting.
1) Byzantine period.
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The earliest portable icons in Albania come from the twelfth, thirteenth, and fourteenth centuries. The Virgin Hodegetria of Mborje (Korytsa) and the Virgin of Blasti, in a cave at the Great Prespa Lake, are considered to be among the loveliest creations of Byzantine art.
The works which have survived in this region are deeply influenced by the artistic idiom of the Macedonian, and still more the Palaiologian Dynasty (mid-thirteenth to late fourteenth century), an idiom that flourished in Constantinople and Thessaloniki. Of particularly striking beauty is the figure of the Archangel Michael in the fourteenth-century Mbroja icon.
Impressive specimens of Byzantine wall-painting have survived in remote locations such as the caves at Vlastojne, Letmi, and Kaljmet (twelfth century). Important works were produced in the thirteenth and fourteenth centuries, among which are the wall-paintings in the monasteries at Apollonia and Rubik (south east of Skodra), and in the churches of Vau i Dejes and the Berat Castle.
The style of the paintings reveals local, Byzantine, and also Western influence. A leaning towards classical Greek models is more obvious in the late thirteenth or early fourteenth-century frescoes in the refectory of the Apollonia monastery, remarkable for their high level of artistic achievement (for example, the Prayer in Gethsemane). Superb wall-paintings by an unknown artist of the fourteenth century (1345-1369) are preserved on the exterior and in the interior of the church on the lake island of Maligrad at Great Prespa.
2) Post-Byzantine Period.
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| “The Fine doors” of the iconostasis of the church of Annunciation, Berat. |
Exploiting all the previous traditions in a grand manner, Onufër Neokastriti, of Elbasan, revealed himself to be the greatest Albanian painter of the sixteenth century. Of his works there survive the iconostasis paintings in the churches of the Evangelistria and of Saint Demetrios in Berat Castle, and the wall-paintings in Saint Nicholas Church at Shelcan, and in the Church of Saint Theodore at Berat.
This great artist was familiar with the Byzantine tradition, but he also assimilated creative achievements from the Western art of his day. In Onufri’s works one is impressed with the harmonic connection of the warmer colors with a powerful tone and transparency, the changing of the traditional rules, the psychological power of the faces, the contrast of light and shadow and the dramatic elements that permeate his paintings. The artistic spirit of Onufri formed an iconographic school in Albania, which we would call the “School of Berat.” Those who followed, his son Nicholas, John, the associate of Nicholas, later Onufër Qiprioti and other anonymous painters who painted churches in different areas of Albania, were greatly influenced by him, but without reaching his height.
Artistic activity continued during the seventeenth century. Many churches were adorned with portable icons and wall-paintings: in the Berat region, the villages of Myzeqe, Voskopoja, Vithkuqi, Lubonja, Postenani, Radovo, and Lunxhëria. In 1622, Onufër Qiprioti created paintings, in a calm, balanced style, for the Church of the Virgin Mary at Vrahogoranxi, that reveal an artist of talent, but without touching us quite as strongly as his namesake.
The names of a number of church painters are known to us through wall-paintings with inscriptions in Greek: they include Michael Linotopi and his friend Nicholas, at the Church of the Prophet Elias in Stegopolis (1653); Michael and Constantine Gramozit; and Michael Zerma. Many churches were painted anonymously, for example the monastery of Saint John the Baptist in Voskopoja (1659).
Among the domestic iconographers of the XVIII and XIX century are known: David Selenica (from Selenica of Kolonja), Kostandin Shpataraku (from Shpati of Elbasan), Constandin and Athanasios Zografos (from Korça) together with their sons and their grandchildren; Gjergj and Joan Çetiri (from Grabova) together with their sons and their grandchildren; Nikolla Gunga (from the villiages of Myzeqeja).
After the School of Berat, from the sixteenth and seventeenth century, we can also speak about the group of iconographers of the “School of Korça”, in the eighteenth and nineteenth century. It is evident that the work of these artists are influenced by the iconography of the Mont Athos, as well as the iconographic sytle of the Western.
In the work of the artists from Korça, Constantine and Athanasios Zografi (mid eighteenth century), tendencies can also be observed of the Baroque style, with portraits that have more plasticity and ethnographic elements.
In the surviving churches of Voskopoja, there is a wealth of post-Byzantine wall painting, striking in its expressiveness. On the walls of the Saint Nicholas Church, we are confronted by 2,000 figures, of diverse composition painted by David Selenica (1726). Among the impressions left by his works are: the colors, the latonic composition, his desire for the realistic, concern for the environment and the perspective, the effort to make, as much as possible, the saints familiar to us during the adoration, e.g. the face of the Archdeacon Stephan.
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“Broader than the heavens” (Platytera), painted by the iconographers Michael and Nicholas, |
Interesting frescoes are preserved in other areas of the country, such in the monastery of the Holy Trinity in Pepeli, that were painted by Adam Theotoqi (1754), of the Virgin Mary in Pecë (1770), and of St. Spiridon in Vuno (end of XVIII century).
At the same time many churches were painted in Myzeqe, e.g. of Saint George in Libofshë (1782), which was painted by Constantine and his son Terpo from Korça, of St. Nicholas in Vanaj (1795) and of St. Athanasius in Karavasta (1797) painted by the brothers George and Joan Çetiri.
In the early nineteenth century, John Çetiri and his nephew Nicholas Çetiri were the painters of the Church of Saint George in Struma. Nicholas Çetiri also painted the Church of Saint Nicholas at Krutja (1811); John Çetiri and his son Naum painted the Church of Saint Nicholas at Toshkëz of Lushnja (1813); and John Çetiri and his nephew Nicholas painted the Church of Saint Theodoros at Kadipashaj (1801). A methodical search could possibly determine a third tendency of iconography in Myzeqe.
Historical texts from times past describe precious treasures of metalwork, miniature carving, and embroidery.
Of all these creations of Church art there survive a fair number of woodcarvings: iconostases, pulpits, etc., examples being the churches at Korça, Voskopoja, Ardenica, Labova, Gjirokastra, Libofshë, Berat, Elbasan, Leusë, Lashovë, Sopik, and Vithkuqi; silversmith; metalwork of sacred vessels and Gospel covers; and embroidery, such as for instance the epitaphios shroud at Gllavenica. But thus far these have not been properly studied.
The Orthodox Church of Albania invests a lively interest in the study, recording, and restoration of the surviving Orthodox monuments.
Many many churches and monasteries, often in lonely mountain regions, with a wealth of wall-paintings threatened by time and adverse weather conditions, are waiting for people to study and restore them.
Where it has not been looted by invaders at one time or another, this valuable legacy of Orthodox art in the western borderlands of Byzantium (and later of the Ottoman Empire), is still the cultural wealth of Albania, and in a more general sense the monuments are important works of Balkan and European creativity in art.