Two centuries of patriotism, the emancipatory basis of the Ardelan school, the interwar national triumph, then nationalism and censorship between 1950-1990 – all this became hostage to the problem of the Christianization of the Romanian people and the period of the formation of the Romanian language.

Neither the history of the language nor the history of the people has been written sine ira et studio.

The Romanian people are born Christian: church, baptism, Christian, pagan, angel, parezimi, carnelegi, cuminecare, incense, God – and many others – are Latin. They show that the Romanian people are Christians from birth.

But Christianity spreads in the Eastern Roman Empire, in Byzantium, between 312, the year of the Edict of Milan, and about 360, when Christianity becomes numerically dominant. Only then, only after 360, is it necessary in language Christian vocabulary.

Christianity spread within the empire and very little outside it; and it mostly expands in urban centers rather than in rural areas. The countryside remains pagan until late.

Christianity becomes dominant around 360 AD, and then, but not before, sabbath and dominican day replaced Saturn dies and Dies Soli in language

If the Romanian population remains in Dacia, it very quickly becomes rural. Urban centers were abandoned after 271, after the retreat of Aurelian. It is hard to believe that the rural population, much rarer in Dacia, accepted Christianity. It is very likely that the ancestors of the Romanians were still here Romania continues when Christianity became the dominant religion. And not far from city centers.

You cannot be a serious historian and say in one sentence that Christianity spread from large urban centers and that it also spread to the completely rural population of Dacia, abandoned by the Romans.

Ireland, Georgia, Armenia

Let us compare the case of Dacia and hypothesize that there remained a Roman population that slowly Christianized at the same time as the population of the empire.

Ireland

In Ireland, Christianity spread after 400 AD. e.: between 450-600 AD We have the names of saints and monks, we have religious texts, we have Irish missionaries returning to convert the edges of Christian Europe: 33 Irish saints from the 5th century, a hundred from the 6th, another hundred from the 5th century. YOU GO.

There are two types of spread of Christianity: through the creation of bishoprics, in countries with strong states and urban centers; and due to the creation of monasteries where there were no urban centers, the state was weak or non-existent, the population was poor, rural, rare.

Ireland is small in terms of population and area of ​​Transylvania.

But the evidence of conversion to Christianity is numerous and concrete.

“The early Romanians built wooden churches that have not survived.”

Norway has dozens of others wooden church, wooden churches, 21 of which date back to 1200. And they have survived – not big, but they have survived. If the proto-Romanians had wooden churches, it would have been known.

Either a foundation of boulders or places where wooden posts were driven into the ground would remain. Archaeologically, traces should have remained. But he is not there.

Georgia and Armenia

They are excellent benchmarks for Dacia. Like Dacia, Georgia and Armenia are two small, poor countries in the Caucasus Mountains, constantly plundered and burned by Persian raids.

Each has a small surface area. Armenia is as big as Moldova. Georgia is as big as Muntenia and Moldova. Georgia has more than three million people, Armenia less than three million.

There are ancient churches in Georgia: Bolnisi Sioni from 531 AD, Svetitskhoveli from the 4th century, David Gareji (6th century) Anchiskhati, (530 AD) Jvari (6th century). Some are still standing, others have been rebuilt. But Georgia has churches, lives of saints, ecclesiastical writers: it has authors of the 5th century, Jacob Tsurtaveli and Petru Ivirul, and other churches from the VII and VIII.

In a word, they have a sequence probative.

If the Romanians’ ancestors had converted to Christianity and remained in Dacia, we would undoubtedly have monasteries or churches, saints, saints’ lives, archaeological traces and texts. But we don’t have. But we didn’t, because they weren’t there.

Excluding the Martyrs of Tomis: Dobruja is part of a different province than Dacia, Histria, Tomis and Callatis are Greek ports that remained in the Byzantine Empire until the arrival of the Slavs and Avars, they are not part of Dacia.

Slavs

After 550 AD, the Slavs entered the Balkans. The population of the Byzantine Empire halved during the flightless years of 538-539, the years of famine and the plague of Justinian (541-542).

Slavs, let’s not forget, are pagans. If the native Christian population survived in Dacia, it was swept away by the resettlement of pagan Slavs. Even the Byzantine bishoprics in the Balkans are disappearing, destroyed by pagan Slavs. For three centuries, between 550, when the Slavs came, and 860, when the Bulgarians converted, Christian bishoprics were destroyed in the Balkans, and Christianity survived only in the cities on the coasts of the Adriatic and Black seas. entire article and commentary on Contributors.ro