Vasile Filip, PhD.

, „Aurel Vlaicu“ University of Arad

Religious education in the public schools of Romania

Abstract:
Ever since Religion has been reinserted in the public schools of Romania it has caused many controversies
and even disagreement regarding the decision. An on-going fight was formed between those who pleaded
for Religion to be studied in schools just like before, and those who wanted to forbid the existence of that
one hour of Religion in schools. While trying to reach a consensus, many talk shows, written articles,
petitions, protests took place. Things ranged from compulsory to optional, sometimes those who did not
want to take a religion class had to apply for an exemption, and other times things were exactly the
opposite. So far, things have not reached a common denominator, so these debates continue to exist.
Therefore, in this article we want to make a significant contribution to this controversy, proving that that
one hour of religion or religious education in public schools is imperative. The purpose of this article is to
make a brief analysis of the situation and to highlight some of the educational advantages that children can
acquire through the religion class. Our choice is in favor of religious education in school which, as we shall
see, has several advantages and arguments.

Key words: Religion class, education, culture, history, public school, Romania

1. Introduction
Religious education is defined as „the dimension of education through which the
predisposition to religiosity, innate, proper to the human person, is consciously developed, based
on didactic principles and with the help of special methods and means“. 1 It is important because,
in addition to the moral, social, cultural purpose, it leads man to the ultimate goal of existence: „a
living communion with God“.2 In public schools in Romania, at primary, secondary, high school
and vocational level, Religion class is part of the framework plan and is part of the common
core. It is part of the curricular area „Man and society“, along with Geography, History, Civic
Culture and Civic Education. The framework objectives of Religion class, according to Șebu,
are: „1) The knowledge and love of God as the foundation of man's salvation and perfection; 2)
Adequate knowledge and use of language on religious values; 3) Knowledge of the teaching of
1
Gheorghe Holbea, Dorin Opriș, Monica Opriș and George Jambore, Apostolat educațional: Ora de religie –
cunoaștere și devenire spirituală, București, Basilica, 2010, p. 24.
2
Sebastian Șebu, Monica Opriș and Dorin Opriș, Metodica predării religiei, Alba Iulia, Reîntregirea, 2000, p. 21.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

the Holy Scriptures, religious traditions and the history of the Church; 4) The formation of
Christian virtues and consolidation of skills of religious moral behavior and 5) Education of
attitudes of, acceptance, understanding and respect for those of other faiths and beliefs“.3
Since we do not intend to present an exhaustive study on the subject, in the first part we
will focus on an overview of Religion class, integrating the problem in the situation of post-
communist Romania, while also observing how Religion class is treated in major European
countries. We will also try to emphasize the background of the attempt to take the Religion class
out of schools. In the second part, we will focus on the need for religion in schools, highlighting
the argument of faith or religiosity of the Romanian people, the historical argument of the
Romanian people, the cultural argument of the Romanian people and the moral argument.

2. Religious Education: An overview

With the fall of atheist communism in Romania, education in Romania was revised and
redefined. Since religion has gained new proportions, the Religion class has been introduced in
pre-university education. It was first called „Moral-religious education“, and from 1993 the term
has changed to „Religion“ and first had a non-compulsory character until 1995, when it became a
compulsory subject for primary education, optional for lower secondary education, and for high
school and vocational school it represented a facultative course, while in the framework plan of
primary, secondary, high school and vocational education in 1999, the Religion class became
part of the common core, with the possibility that the adult student, with the consent of the parent
or legal guardian choose the religious denomination. 4 If the parent or legal guardian could, by a
written request, not attend Religion classes.5 Although we have not dealt in detail with the
historicity and all the changes and attempts to change the status of the Religion class in public
schools, it is certain that since its introduction until now there has been a lot of debate. At the
moment, the religion class is part of the common trunk of the curium. The school is obliged to
include the Religion class in the school program, but in order to exercise this right, adult
students, parents or legal guardians in the case of minors, must submit an application requesting
participation in Religion class.

3
Șebu, Metodica predării religiei, p. 45
4
Holbea, Apostolat educațional, p. 44-45.
5
Holbea, Apostolat educațional, p. 45.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

Most European countries agree that religion should be taught in public schools. With the
exception of France, the state considers that by supporting religious education it does not lose
any of its secularism.6 As the former Minister of Education, Mrs. Ecaterina Andronescu,
remarks, „there is almost no country in which Religion is not supported by the state and does not
have a status in the school curriculum. This status may be optional, in the common core (as in
our case) and while it may be in the common core, it still remains mandatory (as in Germany)“. 7
In 2010, most European countries allocated between 1-3 hours of religion per week to religious
education. For example: „England and Wales - 1 hour: Austria - 2 hours; Belgium - 2 hours;
Denmark -1 hour; Germany - 56-62 hours (per year); Greece - 2 hours; Iceland - 1 hour;
Ireland - 92 hours (per year); Italy - 1.5 hours; Luxembourg - 3 hours; Malta - 2 hours; Norway
- 78 hours (per year); Portugal - 1 hour; Romania - 1 hour; Spain - 1.5 hours; Sweden - 1 hour
etc)“.8
Since Religion class occupies such a place in European pre-university education, the
following question is legitimate: why are they trying to remove Religion class from schools in
Romania? To answer such a question, it is enough to observe the situation of religion in
European countries and, implicitly, in Romania. A brief analysis of Europe's history highlights
its Christian roots9 and the importance of religion in its history. It is well known that Europe was
considered the central core of Christianity. Having such roots, it is impossible not to notice the
impact of religion in the development of education, European thought, politics, morals, etc. But
the problem is that now we are trying to desecrate Europe from the religious dimension by
forgetting that in fact Europe has come to acquire what it is due to the Christian heritage.
Following the French Revolution and the Second Vatican Council, an attempt was made to
remove religion from the public sphere and push it into the private sphere. The Christian
dimension of Europe today is denied, minimized or ignored, especially in the West, where many
Europeans believe they already live in a post-Christian society. 10 Many Europeans are anti-
Christians, but as participants in a world created by Christianity. 11 „Ultramodernity is the public
space in which religious traditions are unable to be fully relevant to citizens“. 12 Thus, along with
6
Holbea, Apostolat educațional, p. 36.
7
Andronescu Ecaterina in https://www.youtube.com/watch?v=V08Le64Jv5E&t=1457s – accessed on 10.01.2020.
8
Holbea, Apostolat educațional, p. 38.
9
Holbea, Apostolat educațional, p. 10.
10
Holbea, Apostolat educațional, p. 9.
11
Alexandru Paleologul, Moștenirea creștină a Europe, Cluj-Napoca, Eikon, 2003.
12
Radu Preda, Dumnezeu la Bruxelles: Religia în spațiul public european, Cluj-Napoca, Eikon, 2009, p. 32.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

the changes of European culture and in the attempt of the Romanian people to keep up with
them, they also try to remove the Religion class from public schools and push the religious
education only in the private field, keeping it only at an ecclesial level. But „a true religion, even
if exercised only privately, cannot be merely private“. 13 According to Radu Preda, religion in
Europe can be analyzed at three levels:
„On the one hand, religion cannot be separated from any of the national public spheres, even if religious
actors are not recognized to this extent from the normative point of view the legitimacy of public interventions.
At the same time, religion contributes to the creation of a European public space. These two characteristics do
not contradict, but complement the idea that religion remains at the same time a private option. Thoughts and
feelings developed in the private sphere of the individual inevitably lead to actions and practical consequences
in the public sphere“.14
Therefore, a total separation of state religion is not possible, the two institutions often
complement and intertwine. In the following, we will try to show just a few of the proofs that
religion in public schools should not be removed.

3. The need for Religion class in Romanian schools

The need for religious education in public schools in Romania is given by several factors.
„The legitimacy of religious education in school is supported by historical, moral, cultural,
psychological, sociological, ecumenical, theological and pedagogical arguments“15. Professor
Constantin Cucos, presents eight arguments in favor of the religion class in schools, the cultural,
psychological, ethical, sociological, historical, ecumenical, theological and pedagogical
argument.16 In this paper, we have chosen to talk about four arguments in favor of religious
education in school.
3.1. First, religious education in public schools in Romania is necessary due to the faith
of the Romanian people.
In its essence, the Romanian nation is a religious nation. However, it is too much to say
that being Romanian is synonymous with being a Christian. 17 Rather, we should regard the
Romanian people as religious, and non-religious people as existent as well, but as a minority.
According to the 2011 census, 86.45% of the Romanian population declared themselves

13
H. R. Patapievici, Despre politică, religie și naționalism, Idei în dialog, 10 (13) (octombrie 2005) în Radu Preda,
Dumnezeu la Bruxelles: Religia în spațiul public european, Cluj-Napoca, Eikon, 2009, p. 28.
14
Preda, Dumnezeu la Bruxelles, p. 28.
15
Holbea, Apostolat educațional, p. 40.
16
Constantin Cucoș, Constantin Cucoș, Educația religioasă. Repere teoretice și metodice, ediția a doua, revizuită și
adăugită, Iași, Polirom, 2009, p. 15-17.
17
For example, Holbea (Apostolat educațional, p. 18).

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

Orthodox; 4.62% Roman Catholics; 3.19% reformed; 1.92% Pentecostals and so on. Only 0.11%
declared themselves atheists, which means that the majority of the Romanian population is
religious. This shows us that removing the Religion class from public schools would deprive
students of their own culture and faith, which would lead to inculturation. Moreover, most adult
students, parents and legal guardians opted for religion class in schools. Therefore, it is
inadmissible for a minority to deprive the majority of the knowledge of their own faith.
After all, due to the fact that the Romanian people are religious people, through religious
education they can acquire certain moral and even psychological skills. Through education, the
child receives the security and peace of mind he needs in order to be able to live in harmony and
unity with his peers. For some, the religious factor has a therapeutic effect, it being a refuge from
the turmoil of this agitated world. The clergyman, from the beginning of the Christian faith, also
had a therapeutic role in society. Through it, believers find peace of mind and psychological
healing, something that children need to know. Maintaining the religion class in schools is a
factor of stability in society, it is the observance and nourishment of the faith of the majority.
After all, religion class is necessary in schools and out of respect for the faith of the majority of
the Romanian people, and if minorities want to give up this right, they can do so by written and
reasoned request.
3.2. Secondly, religious education in public schools is necessary considering the history
of the Romanian people.
From ancient times, the Romanian people were religious people. A simple analysis of the
history of the Romanian people highlights the religious dimension of the Romanians. „In the
process of forming the Romanian people, since receiving the Gospel preached by the Holy
Apostle Andrew, the role of the Church has been decisive in the crystallization of national
consciousness, in supporting national identity, in the formation and development of the
Romanian literary language“.18 For a long time, schools operated next to monasteries and
churches, and clergy were teachers.19 It is already known that „the first schools and prints in our
country were the work of the Church, and representative works of art and crucial historical
moments highlight the role of the Church in creating, preserving and transmitting spiritual, moral

18
Holbea, Educational Apostolate, p. 20.
19
Daniel, Patriarch of the Romanian Orthodox Church in Gheorghe Holbea, Dorin Opriș, Monica Opriș și George
Jambore, Apostolat educațional: Ora de religie – cunoaștere și devenire spirituală, București, Basilica, 2010, p. 6.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

and cultural values“.20 Until 1864, with the adoption of the Law on Public Instruction, Romanian
education took place almost exclusively within the Church.21 Christian teaching and culture
developed through spiritual people. „Monasteries also become real schools of the Romanian
people, centuries in a row, before the school became a state-funded institution. The great
hierarchs were at the same time great creators of the Romanian school and language”. 22 Just as in
many European countries the translation of the Bible into the language of the people meant the
beginning of their literary language, so did the "Bible from Bucharest" of Prince Serban
Cantacuzino.23 Having such a history, Romanian education, at least in an honorary way and out
of respect for the culture and history of education, currently must be kept at least one hour of
Religion in public schools.
Also, a brief analysis of the history of Europe highlights its Christian roots 24, it being
considered the basin of Christianity. Having such roots, it is impossible not to notice the
involvement of religion in the development of education, European thought, politics, education,
morals, etc. But the problem is that now we are trying to desecrate Europe from the religious
dimension by forgetting that in fact Europe has come to acquire what it is due to the Christian
heritage.
3.3. Thirdly, religious education in public schools is necessary considering the culture of
the Romanian people.
The Romanian people, like the European people, have acquired a strong cultural heritage
due to religion. Churches and monasteries were the main means in developing and preserving
Romanian culture. Since the culture of the Romanian people is a religious, Christian culture, we
deny the cultural and religious factor of the Romanian people would mean to deny the entire
Romanian culture. Having a Christian culture, the Romanian people share common Christian
values, which unites society. According to Cucoș, „you cannot consider yourself a cultural
person if you do not know your own religious references or those of the people you live with in a
community, if you know nothing about the history of beliefs and religions, if you do not
understand the phenomenology of the religious act“.25 The church's contribution to the national

20
Daniel, Patriarch of the Romanian Orthodox Church in Holbea, Apostolat educațional, p. 6
21
Holbea, Apostolat educațional, p. 6.
22
Holbea, Apostolat educațional, p. 19-20.
23
Holbea, Apostolat educațional, p. 12.
24
Holbea, Apostolat educațional, p. 10.
25
Cucoș, Educația religioasă, p. 15.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

cultural treasury cannot be challenged or considered a „false history“, as it is clearly recognized

by the Law on Religious Freedom and the General Regime of Cults, art. 7 para. 2.26
To talk about just a few aspects of this culture. For example, the Romanian people
celebrate on Sunday because this is the day when Jesus Christ rose and practically, Sunday is a
day held in his honor. We have the holiday of Christmas, Easter, Pentecost and many other
holidays that Romanians respect due to Christian culture. We have certain customs, churches and
religious buildings that we respect because of Christian culture. Romanian art, literature, music,
family and morality are of Christian origin, which would make depriving the child of such things
to be less educated. Therefore, it is impossible to deny the cultural or religious factor. It takes at
least a minimum amount of religious knowledge, the child must be informed why the Romanian
people are a Christian people, what it means to be Christian, what is the difference between the
Christian faith and other faiths or religions of the world. The child needs at least an introduction
and a brief history of the world's beliefs and religions. „In a world characterized by increasing
ethnic and religious diversity, religious education aims to know one's own identity, but also
those of other faiths and beliefs, promotes social inclusion and contributes to overcoming
prejudices and any forms of discrimination“.27 Thus, depriving the child of religious education
means depriving him of the culture in which he lives, or this would lead to a negative impact on
society. Western society encourages culture, therefore it should allow children to cultivate in
such an environment. To preserve and cultivate this European and, of course, Romanian culture
is possible only through national means of education, and this involves public schools.
3.4. Third, religious education in public schools is necessary because of the ethical or
moral weight.
The morality of the Romanian people is based on Christian morality. With the
Christianization of the Carpathian-Danubian-Pontic space, the Romanian people tried to develop
a morality based on Holy Scripture and Christian values. Through religious education, this moral
tradition is cultivated in the child's psyche. But not only is Christian morality maintained and
cultivated, but religious teaching itself is laden with ethical and moral teachings. This is given by
Christian morality based on the participation or change brought by Christ in the lives of
believers. The superiority of Christian morality over any morality or ethics lies in the fact that it
is not a utopia but is real and possible. Through the participation of believers in Christ, they are
26
Daniel, Patriarch of the Romanian Orthodox Church in Holbea, Apostolat educațional, p. 6.
27
Holbea, Apostolat educațional, p. 26.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

brought to a new, changed life and receive the freedom or opportunity to fulfill God's
commandments. The failure of the Old Law (Old Testament Law) and any current or past ethical
system is that people received the commandments and were told how to live, but were not given
the power to fulfill those commandments. Instead, in Christian morality, believers also received
the commandment, but they also received the power necessary to carry out the commandments. 28
He who makes this possible is the Spirit of God who vitalizes believers for a new life, He being
the source of life. Thus, through religious education, children have the opportunity to know this
morality. In the midst of Christian morality is love, which is the key around which morality
develops.
European morality has its origins in Christian morality. Therefore, trying to get religion
out of public schools means depriving children of their moral foundation. European society is
going through a crisis of moral orientation. If in the past one could not conceive in Europe a
morality other than the Christian one, today one tries to implement another morality, based on
the atheist postmodernist culture.29 This has led to moral instability, cultural insecurity and
political crises.30 Laurențiu Petrila, in his work „The crisis of European values in the context of
globalization“ talks about the European situation which is in a crisis of identity and morality. 31
The confusion that being modern or free means being secular is at the root of the moral crisis of
European civilization.32 We appreciate European culture and we want Romania to develop a
culture and education as efficient as possible, but in the process of development we need
discernment. Therefore, we believe that Romania and the Romanian education system must be

28
Many Christian scholars speak of Christian ethics as being closely linked to the death and resurrection of Christ
and the presence of the Spirit in believers. Among them, we recommend Rabens, Volker, The Holy Spirit and Ethics
in Paul: Transformation and Empowering for Religious-Ethical Life, Mohr Siebeck, Tűbingen, 2010; Oliver,
O’Donovan, Resurrection and Moral Order: An Outline for Evangelical Ethics, Leicester, England; Grand Rapids,
Mich .: Inter-Varsity Press; William B. Eerdmans Publishing Company, 1986; Michael, J. Gorman, Participanting in
Christ, Explorations in Paul’s Theology and Spirituality, Michigan. Grand Rapids, Baker Academic, 2019; Gordon D.
Fee, Gad’s Empowering Presence: The Holy Spirit in the Letters of Paul, Peabody, Massachusetts, Hendrickson
Publishers, 1994.
29
According to David A. Noebel, „all important postmodernist writers were atheists, including Foucault, Derrida,
Lyotard, Bataille, Barthes, Baudrillard, Macherey, Deleuze, Guattari, and Lacan“ (David A. Noebel, Înțelegerea
vremurilor, Oradea, Cartea Creștină, 2013, p. 104)
30
Samuel P. Huntington, in his work „Ciocnirea civilizațiilor și refacerea ordinii mondiale“ talks about contemporary
society as being characterized by cultural conflicts due to cultural and religious differences (Samuel P. Huntington,
„Ciocnirea civilizațiilor și refacerea ordinii mondiale“, București, Antet, 2012).
31
Laurențiu Petrila, Criza valorilor europene în contextul globalizării: Perspective identitare asupra Europei,
București, Eikon, 2019.
32
Holbea, Apostolat educațional, p. 13-14.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

careful not to enter the same crisis of morality. By accepting religion in public schools, morality
and society retain one of the main educational and stabilizing factors of society.

Conclusions
As we have seen in this paper, since Religion has been introduced in the public schools of
Romania, this has caused a lot of controversy and debate. Although we cannot claim to have
shed full light on the subject, we consider that through this work we contribute or have taken a
step towards elucidating the problem. It has been proven that both in Romania and in most
European countries, the Religion class is part of the pre-university education framework plan,
being part of the common core. We have shown that attempts to remove religion class from
schools are unfounded due to several factors. It has been showed that the Religion class is
necessary first of all, due to the faith of the majority of Romanian people. Secondly, it has been
exemplified that the Religion class is necessary considering the history of the Romanian people.
Thirdly, it has been pointed out that the Religion class is necessary considering the culture of the
Romanian people. And fourth, it has been shown that the Religion class in necessary for the
morality we acquire through it.

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 Vasile Filip, PhD., „Aurel Vlaicu“ University of Arad

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10