Albanian Orthodox Church

The Autocephalous Orthodox Church of Albania (Albanian:

Autocephalous Orthodox
Kisha Ortodokse Autoqefale e Shqipërisë), commonly known as
the Albanian Orthodox Church or the Orthodox Church of Church of Albania
Albania, is an autocephalous Eastern Orthodox church. It Kisha Ortodokse Autoqefale e
declared its autocephaly in 1922 through its Congress of 1922, Shqipërisë
and gained recognition from the Patriarch of Constantinople in
1937.

The church suffered during the Second World War, and in the
communist period that followed, especially after 1967 when
Albania was declared an atheist state, and no public or private
expression of religion was allowed.

The church has, however, seen a revival since religious freedom

was restored in 1991, with more than 250 churches rebuilt or Seal
restored, and more than 100 clergy being ordained. It has 909 Primate Archbishop
parishes spread all around Albania, and around 500,000 to Anastasios of
550,000 faithful.[2] The number is claimed to be as high as Albania
700,000 by some Orthodox sources – and higher when
Bishops 6
considering the Albanian diaspora.[4][5]
Priests 135

History Parishes 909

Monasteries 150
Ecclesiastically, Christians in Albania, as part of the province of Language
Illyricum, were under the jurisdiction of the Bishop of Rome Albanian
(1st-8th century).[6] From 732 to 733 AD the ecclesiastical other languages
jurisdiction of Illyricum was transferred to the Ecumenical may be used by
Patriarchate of Constantinople.[7][6] The Great Schism of 1054 minorities
formalized the split of Christianity into two branches,
Catholicism and Orthodoxy, which was reflected in Albania Headquarters Resurrection
through the emergence of a Catholic north and Orthodox Cathedral, Tirana,
south.[6] During the moment of schism, 1054, Albanians were Albania
attached to the Eastern Orthodox Church and were all Orthodox Territory Albania and
Christians.[6][8][9] Albanian diaspora
Founder Theofan Stilian Noli
Orthodox Church during the Ottoman Period Independence 17 September
1922[1]
The official recognition of the Eastern Orthodox Church by the
Porte resulted in the Orthodox population being tolerated until Recognition Autocephaly
the late 18th century.[10][11][12] The Orthodox population of recognised in 1937
Albania was integrated into the Patriarchate of Constantinople, by the Ecumenical
with the population of central and south-eastern Albania being Patriarchate of
under the ecclesiastical jurisdiction of the Orthodox Constantinople.
Archbishopric of Ohrid, and the population of south-western Separated from Ecumenical
Albania being under the ecclesiastical jurisdiction of the Patriarchate of
Metropolis of Ioannina.[13][14] Constantinople

During the late eighteenth century, the poverty of the Orthodox Members 500,000[2]-700,000-
Church, the illiterate clergy, a lack of clergy in some areas, 800,000[3]
liturgy in a language other than Albanian[10][15][16][17] and the (claimed), number
reliance of the bishoprics of Durrës and southern Albania upon much higher when
the declining Archbishopric of Ohrid, due in part to simony, diaspora is
weakened the faith among the church's adherents and reduced considered.
the ability for Orthodox Albanians to resist conversion to
Official website orthodoxalbania
Islam.[15][16]
.org (https://orthodo
By the mid-19th century, due to the Tanzimat reforms which xalbania.org/)
imposed mandatory military service on non-Muslims, the
Orthodox Church lost adherents as the majority of Albanians
became Muslim.

Movement for establishing an autocephalous Albanian Orthodox Church

In the 19th century, Orthodox Albanians under the Patriarchate of

Constantinople had liturgy and schooling in Greek, which was also the lingua
franca in the South,[18] and in the late Ottoman period their political thinking
was divided: although most Orthodox Christians wished for the end of
Ottoman rule, some of them - especially the upper class - desired to be part of
a Greek state, some sought Greek-Albanian cooperation and a Greek-
Albanian federation state or dual monarchy, and some who sought Albanian
statehood.[19][18][20] For Orthodox Albanians, Albanianism was closely
associated with Hellenism, linked through the faith of Orthodoxy, however
during the Eastern crisis this premise was rejected by some Albanian Orthodox
because of the growing competition between the Albanian and Greek national
movements over parts of Epirus.[21][22][23] These issues also generated a
reaction against Greek nationalists that drove the Albanian desire to stress a
separate cultural identity.[22][24]
Bust of Naum
Veqilharxhi, Korçë, the The religious division among Albanians meant that Albanian nationalism could
Orthodox "father of the not be based on religion and instead Albanian nationalism as it developed
Albanian alphabet" and a
tended to promote interreligious cooperation, from the point of its inception[25]
former participant in the
in the writings of Naum Veqilharxhi.[26] Although the Orthodox were a
Wallachian uprising of
1821 who went on to
minority among Albanians, the Albanian nationalist movement began among
begin the Albanian
the Orthodox, and subsequently spread to other religious communities among
Literary Renaissance.
Albanians.[27] Orthodox Albanians especially in the diaspora[28] and from
Korçë and its nearby regions began to affiliate with the movement by working
together with Muslim Albanians regarding shared socio-geopolitical Albanian
interests and aims, causing concerns for Greece[29][30][31] because it threatened the aspirations to
incorporate Epirus into Greece, and because those Greeks who sought an Albanian-Greek confederation
took a negative view of other foreign influences among Albanians.[32] Although Greek schools were for a
while the only way Orthodox children could become educated and at Greek schools children where they
were exposed to Greek nationalism, Orthodox Albanians would instead come to play an active and often
leading role in the Albanian national independence movement, often at great cost to themselves and their
families.[33]
At the onset of the twentieth century, the idea to create an Albanian Orthodoxy or an Albanian expression
of Orthodoxy emerged in the diaspora at a time when the Orthodox were increasingly being assimilated by
the Patriarchate and Greece through the sphere of politics.[21] As Orthodoxy was associated with the Greek
identity, the rise of the movement caused confusion for Orthodox Albanians as it interrupted the formation
of a Greek national consciousness.[34] The Orthodox Albanian community had individuals such as Jani
Vreto, Spiro Dine and Fan Noli involved in the national movement, of which some advocated for an
Albanian Orthodoxy in order to curtail the Hellenisation process occurring amongst Orthodox
Albanians.[35][36] In 1905, priest Kristo Negovani introduced Albanian liturgy for Orthodox worship in his
native Negovan for the first time,[37][38][39] for which he was murdered by Greek andartes on behalf from
Bishop Karavangelis of Kastoria, leading to the retaliatory murder of the Metropolitan of Korçë, Photios,
who opposed the Albanian national movement.[40][38][37][39] In 1907, Orthodox Albanian immigrant
Kristaq Dishnica was refused funeral services in the United States by a local Orthodox Greek priest for
being an Albanian involved in nationalist activities.[41] Known as the Hudson incident, it galvanised the
emigre Orthodox Albanian community to form the Albanian Orthodox Church under Fan Noli who hoped
to counter Greek irredentism.[41][42][43][35]

On March 18, 1908, as a result of the Hudson incident, Fan Noli was ordained as a priest by Russian
bishop Platon in the United States.[44][45][46][47] Noli conducted the Orthodox liturgy (March 1908) for the
first time among the Albanian-American community in Albanian. Noli also devoted his efforts toward
translating the liturgy into Albanian and emerging as a leader of the Orthodox Albanian community in the
US. In 1911 he visited the Orthodox Albanian diasporas in Romania, Ukraine and Bulgaria.[44]

Autocephaly and statutes

After Albanian independence in 1912, Fan Noli, who in 1924 would

become an important political figure and prime minister of the nation,
traveled to Albania, where he played an important role in establishing
the Orthodox Albanian Church.[44] On September 17, 1922, the first
Orthodox Congress convened at Berat formally laid the foundations of
an Albanian Orthodox Church and declared its
autocephaly. [41][48][49][1] Fan Noli was consecrated as Bishop of
Korçë and primate of Albania, while the establishment of the Church
was seen as an important development for maintaining Albanian
national unity.[41][48][49] At the end of the congress the first statute of
the church was approved.[50]

Bishop Fan Noli, founder of the
Orthodox Autocephalous Church
of Albania.
The church had a second statute that amended the First Statute in a
second congress gathered in Korçë on June 29, 1929.[51] Also on
September 6, 1929, the first Regulation of General Administration of
the Church was approved.[52] The Patriarchate in Constantinople
recognised the independence or autocephaly of the Orthodox Albanian
Church in 1937.[41]

On November 26, 1950, the Parliament of Albania approved the Third Statute that abrogated the 1929
Statute. Such new statute required Albanian citizenship for the primate of the church in (article 4). With the
exception of the amendments made in 1993, this statute is still in force for the church.[53]

On January 22 - June 1 - July 22, 1993, the 1950 statute was amended and in 1996 was approved by the
then-president, Sali Berisha. In particular, article 4 of the 1950 statute, which required Albanian citizenship
for primate of the church, was no longer so.
On November 3 and 4, 2006, at the new Monastery of St. Vlash in Durrës, there was a special Clergy-
Laity Assembly of the Orthodox Autocephalous Church of Albania, attended by 257 representatives
(including all clergy members). At this Assembly the New Constitution (Statute) of the Church was
analyzed and accept unanimously. On November 6, 2006, the Holy Synod approved this Constitution
(Statute). On November 24, 2008, the Orthodox Autocephalous Church of Albania and the Council of
Ministers signed an agreement according to the 1998 Albanian Constitution, for the arrangement of their
reciprocal relationship. The agreement was ratified by the Albanian Parliament, and became law (nr.10057)
on January 22, 2009.[54]

Archbishops

The Primate of the Orthodox Autocephalous Church of Albania is also the Archbishop of Tirana and
Durrës. The current archbishop of Tirana is Archbishop Anastasios of Albania.
 No. Portrait Name Term in office

Unrecognised Autocephaly (1929 – 1937)

20
26 May
Vissarion February
1936
(1890– 1929
1 1965)

7 years, 3 months
and 6 days

Recognised Autocephaly (1937 –)

12 April 25 August
Kristofor 1937 1949
(1881–
2
1958)
12 years, 4 months
and 13 days

25
Paisi 4 March
August
(1881– 1966
1949
3 1966)

16 years, 6 months
and 7 days

Damian 13
April
(1886– November
1966
4 1973) 1967

9 months and 16 days

Vacant during Communist Era (1967 – 1992)

11 July
1992 - 1
June
Anastasi Incumbent
1993 -
(1929)
5 22 July
1993
31 years, 4 months
and 14 days

Persecution

The church greatly suffered during the dictatorship of Enver Hoxha as all churches were placed under
government control, and land originally held by religious institutions were taken by the state. Religion in
schools was banned. Similarly, Hoxha propagated that Albania was threatened by religion in general, since
it served as the supposed "Trojan Horse" of the interests of the country's traditional enemies; in particular
Orthodoxy (those of Greece and Serbia).[55] In 1952 Archbishop Kristofor was discovered dead; most
believed he had been killed.

In 1967 Hoxha closed down all religious buildings in the country, and declared Albania the world's first
atheist country. All expression of religion, public or private, was outlawed. Hundreds of clergy were killed
or imprisoned. As a result of this policy, a total of 600 Orthodox churches were demolished (1,600 present
in 1944). Other buildings of the Orthodox community forcibly seized their religious function.[56]

Revival of the church

At the end of the communist rule, when religious freedom was restored, only 22 Orthodox priests remained
alive. To deal with this situation, the Ecumenical Patriarch appointed Anastasios to be the Patriarchal
Exarch for the Albanian Church. As Bishop of Androusa, Anastasios was dividing his time between his
teaching duties at the University of Athens and the Archbishopric of Irinoupolis in Kenya, which was then
going through a difficult patch, before his appointment. He was elected on June 24, 1992, and enthroned
on August 2, 1992.[57] Over time Anastasios has gained respect for his charity work and is now recognized
as a spiritual leader of the Orthodox Church in Albania.

Orthodox parishes with active liturgical lives have been established in a majority of cities and villages.
Liturgical, preaching, and catechism ministries have been expanded, increasing the participation of both
clergy and laity. Several groups have been organized to assist the church with its ministries: the Orthodox
Women, and Orthodox Intellectuals. The moral and spiritual strength offered through the cultivation of a
sound religious life is contributing decisively to the general progress of the Albanian society.

Most parishes use the Albanian language in liturgy, while Greek is also partly used. In Greek minority areas
the liturgy is accordingly celebrated in Greek.[58]

New clergy and ecclesiastical and theological education

The church has prepared a new generation of clergy. Anastasios started a seminary in 1992, initially in a
disused hotel, which was relocated to its own buildings at Shën Vlash in 1996, 15 kilometres from the port
of Durrës. As of February 2011, there were 145 clergy members, all of which were Albanian citizens who
graduated from the Resurrection of Christ Theological Academy. This academy is also preparing new
members (men and women) for catechism and for other services in different church activities.

Meanwhile, students are continuing their theological educations in well-known theological universities
abroad.[59]

Two ecclesiastical high schools for boys were opened – the "Holy Cross" in Gjirokastër in 1998, and the
"Holy Cross" in Sukth of Durrës in 2007.

New and reconstructed churches

So far, 150 new churches have been built, 60 monasteries and more
than 160 churches have been repaired.[60] Many buildings have
been built, and others have been bought and reconstructed for
various purposes (such buildings, numbering 70, include:
preschools, schools, youth centers, health centers, metropolitan
sees, hospitality homes, workshops, soup kitchens, etc.). In total
there have been roughly 450 building projects. Through its
construction projects and provision of jobs, the Orthodox Church is
contributing to the economic development of the nation and is one
of the most serious investors in the country, offering work for many
In Durrës, a church built between
local builders and dozens of workers. Since 1995, the church has
1994 and 2002
put on an architecture course from time to time, each year giving more than 40 young people instruction in
various aspects of ecclesiastical construction and architecture.

Media and publishing

The Orthodox Church of Albania has its own radio station, named "Ngjallja" (Resurrection) which 24
hours a day broadcasts spiritual, musical, informative and educational programmes and lectures, and has a
special children's programme.[61]

A monthly newspaper with the same name, Ngjallja, is published, as well as a children's magazine Gëzohu
("Rejoice"), the magazine of the Orthodox Youth Kambanat ("Bells"), the student bulletin Fjala ("Word"),
the news bulletin News from Orthodoxy in Albania (published in English), Tempulli ("Temple") and
Kërkim ("Searching/Research"), which contain cultural, social and spiritual materials, Enoria Jonë ("Our
Parish").

As of February 2008, more than 100 books with liturgical, spiritual, intellectual and academic topics have
been published.[62]

Social activities

The Orthodox Church in Albania has taken various social initiatives. It started with health care, organising
"The Annunciation" Orthodox Diagnostic Center in Tirana in 1999, with some of Albania's most renowned
doctors and administers health care and most contemporary health services in 23 different specialties; four
medical clinics, and one mobile dental clinic. The office "Service of Love" (Diakonia Agapes) contributes
to the increasing of midwives' and nurses' roles, offering training projects and assistance.[63]

The Orthodox Autocephalous Church of Albania made extensive humanitarian contributions during the
political and social crises (1992, 1994, 1997), collecting and distributing thousands of tons of food, clothing
and medicine. In addition, it supported a wide range of social programs including: development projects in
mountainous regions, especially in the areas of agriculture and farming; road construction; amelioration of
water supplies; educational programs on health for children; construction of rural health centers and
contributions for schools, orphanages, hospitals, institutes for the disabled, elderly homes, prisons (i.e.
financed by the church, where would prisoners work and receive income accordingly), sports grounds,
soup kitchens for the poor, and many more.[61]

During 1999, when Albania accepted waves of refugees from Kosovo, the Orthodox Autocephalous
Church of Albania, in collaboration with donors and other international religious organizations (especially
ACT and WCC), led an extensive humanitarian program of more than $12 million, hosting 33,000
Kosovars in its two camps, supplying them with food, clothes, medical care and other goods.

Apart from the two ecclesiastical high schools, it has established three elementary schools (1st – 9th grade),
17 day-care centers and two institutes for professional training (named "Spirit of Love", established in
Tirana in 2000) which are said to be the first of their kind in Albania and provide education in the fields of
Team Management, IT Accounting, Computer Science, Medical Laboratory, Restoration and Conservation
of Artwork and Byzantine Iconography.[61] In Gjirokastër, 1 professional school, the orphanage "The
Orthodox Home of Hope", a high school dormitory for girls, has also given technical and material support
to many public schools.

An environmental programme was started in 2001.[61]

An Office of Cultural Heritage was established to look after the Orthodox structures considered to be
national cultural monuments. A number of choirs have been organized in the churches. A Byzantine choir
has also been formed and has produced cassettes and CDs. A workshop for the restoration and painting of
icons was established with the aim to train a new generation of artists, to revive the rich tradition of
iconography. The Church has also sponsored important academic publications, documentary films,
academic symposiums and various exhibits of iconography, codex, children's projects and other culturally
related themes.

The Orthodox Autocephalous Church of Albania actively participates as equals in the events of the
Orthodox Church worldwide. It is a member of the Conference of the European Churches (of which the
Archbishop Anastasios has served as vice-president since December 2003), the World Council of the
Churches (of which Archbishop Anastasios was chosen as one of eight presidents in 2006), and the largest
inter-faith organization in the world, "Religions for Peace" (of which Anastasios was chosen as Honorary
President in 2006). It is also active in various ecumenical conferences and programs. The Orthodox
Autocephalous Church of Albania contributes to the efforts for peaceful collaboration and solidarity in the
region and beyond.

Administration and Holy Synod

The Holy Synod of Bishops was established in 1997, and is currently
composed of:[64]

Archbishopric of Tirana-Durrës: Archbishop Anastasios of

Albania (1992-), head of the Holy Synod
Metropolis of Berat: Ignatios of Berat (1997-)
Metropolis of Korçë: Joan Pelushi (1999-)
Metropolis of Gjirokastër, Sarandë and Himarë: Demetrios
of Gjirokastër (2004-)
Metropolis of Elbasan, Shpat and Librazhd: Andon (2017-)
Metropolis of Apollonia and Fier: Nikolla of Apollonia
(2014-)
Metropolis of Amantia: Nathanail Stergiou (2017-)
Titular Diocese of Kruja: vacant
Titular Diocese of Byllis: Asti of Byllis (2012-)

Seats of the Albanian Orthodox

Bishops
 General Secretary Protopresbyter: Fr. Jani Trebicka

Gallery

Church in Berat Church in Korçë. The Orthodox church in

Albanian Orthodox Pogradec
Flag Can be Seen
Flown on the left
Tower.

Orthodox cathedral in Dormition of the Saint Nicholas in Ardenica

Durrës Theotokos Mesopotam Monastery
Church, Labovë e in Ardenica
Kryqit

St. Michael's Church, Resurrection Church Synod

Berat Cathedral, Tirana

See also
Religion in Albania
Albanian Byzantine Catholic Church
 Christianity in Albania

References

Citations
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ekste/legjislacioni/statuti_1923.pdf) (PDF). Archived from the original (http://shqiptarortodok
s.com/tekste/legjislacioni/statuti_1923.pdf) (PDF) on 2011-07-16. Retrieved 2009-12-28.
2. John Anthony McGuckin (28 December 2010). The Orthodox Church: An Introduction to Its
History, Doctrine, and Spiritual Culture (https://books.google.com/books?id=KLIFfmipXcoC&
pg=PA72). John Wiley & Sons. p. 72. ISBN 978-1-4443-3731-0. Retrieved 8 June 2012.
"The Orthodox currently represent about half a million faithful, worshipping in 909 parishes."
3. CNEWA - Autocephalous Orthodox Church of Albania (http://www.cnewa.org/ecc-bodypg-us.
aspx?eccpageID=25&IndexView=toc) Archived (https://web.archive.org/web/200801262026
33/http://www.cnewa.org/ecc-bodypg-us.aspx?eccpageID=25&IndexView=toc) 2008-01-26
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ex.php/al/). Archived from the original (http://orthodoxalbania.org/alb/index.php/al/) on 2016-
04-07. Retrieved 2015-09-05.
5. "Albanian Orthodox" (http://albanianorthodox.com/).
6. Ramet 1998, p. 202.
7. Ekonomou Andrew J.. Byzantine Rome and the Greek Popes: Eastern Influences on Rome
and the Papacy from Gregory the Great to Zacharias, A.D. 590-752 (https://books.google.co
m/books?id=IaO-AAAAQBAJ&pg=PA275). Roman Studies: Interdisciplinary Approaches.
Lexington Books, 2007, ISBN 9780739133866, p. 275
8. Stavrianos 2000, pp. 497–498. "Religious differences also existed before the coming of the
Turks. Originally, all Albanians had belonged to the Eastern Orthodox Church, to which they
had been attached at the time of the schism between the church of Rome and that of
Constantinople. Then the Ghegs in the North adopted Catholicism, apparently in order to
better resist the pressure of Orthodox Serbs. Thus the Albanians were divided between the
Catholic and Orthodox churches before the time of the Turkish invasion."
9. Kopanski 1997, pp. 193–194.
10. Lederer 1994, pp. 333–334.
11. Ramet 1998, p. 203. "The Ottoman conquest between the end of the fourteenth century and
the mid-fifteenth century introduced a third religion – Islam - but the Turks did not at first use
force in its expansion, and it was only in the 1600s that large-scale conversion to Islam
began – chiefly, at first, among Albanian Catholics."; p.204. "The Orthodox community
enjoyed broad toleration at the hands of the Sublime Porte until the late eighteenth century.";
p. 204. "In the late eighteenth century Russian agents began stirring up the Orthodox
subjects of the Ottoman empire against the Sublime Porte. In the Russo-Turkish wars of
1768-74 and 1787-91 Orthodox Albanians rose against the Turks. In the course of the
second revolt the "New Academy" in Voskopoje was destroyed (1789), and at the end of the
second Russo-Turkish war more than a thousand Orthodox fled to Russia on Russian
warships. As a result of these revolts, the Porte now applied force to Islamicize the Albanian
Orthodox population, adding economic incentives to provide positive stimulus. In 1798 Ali
Pasha of Janina led Ottoman forces against Christian believers assembled in their churches
to celebrate Easter in the villages of Shen Vasil and Nivica e Bubarit. The bloodbath
unleashed against these believers frightened Albanian Christians in other districts and
inspired a new wave of mass conversions to Islam."
12. Ergo 2010, p. 26.
13. Ergo 2010, p. 37.
14. Giakoumis 2010, pp. 79–81.
15. Skendi 1967a, pp. 10–13.
16. Skendi 1956, pp. 316, 318–320.
17. Giakoumis 2010, pp. 86–87.
18. Skoulidas 2013. para. 2, 27.
19. Islami, Selim (1984). Historia e Shqiperise (in Albanian). Vol. 2, part 4. Academy of Sciences
of Albania. p. 145.
20. Skendi 1967a, p. 174. "The political thinking of the Orthodox Albanians was divided into two
categories. Those who lived in Albania were dominated by Greek influence. The majority of
them- especially the notables-desired union with Greece. The Orthodox Christians in
general had an intense hatred of Ottoman rule. Although this feeling was shared by their co-
religionists who lived in the colonies abroad, their political thinking was different."
21. Clayer 2005b, pp. 217.
22. Puto & Maurizio 2015, p. 176."However, Greek nationalism continued to be a source of
concern for Albanian nationalists later on in the century. After the creation of the Greek state
in 1830, and in the light of its mounting expansionist ambitions in the second half of the
nineteenth century, the Albanian desire to assert a separate cultural identity represented
also a reaction against Greek nationalists, who coveted territories inhabited by Albanians in
the Ottoman Balkans, especially in the fiercely contested vilayet of Yiannina, a province
containing a mixture of different populations."
23. Malcolm 2002, pp. 77–79.
24. De Rapper 2009, p. 7.
25. Duijzings, Ger. "Religion and the Politics of 'Albanianism'". In Schwandler-Stevens and
Jurgen, Albanian Identities: Myth and History. Pages 61-62. Page 62: "nationalist rhetoric
declared it [religion/millet] to be unimportant (and that religious fanaticism to be alien to the
Albanian soul)", page 61:"From the beginning, national ideologists propagated a kind of
'civil religion' of Albanianism, which was epitomized in Pashko Vasa's famous and influential
nationalist poem O moj Shqipni ("O poor Albania"): "Awaken, Albanians, wake from your
slumber. Let us all be brothers, swear an oath not to mind church or mosque. The faith of the
Albanian is Albanianism!'"
26. Meksi, Fedhon. "Veqilharxhi, babai I alfabetit edhe abetares shqiptare". 21 October 2011.
27. Enis Kelmendi (2014). "Religion in Regard to Albanian National Movement". ISSN 2308-
0825.
28. Babuna 2004, pp. 294–295. "The Orthodox nationalists were mainly active outside the
Ottoman Empire. They made their greatest contribution to the national cause (mainly
educational and propaganda work) through the Albanian colonies."
29. Vickers 2011, pp. 60–61. "The Greeks too sought to curtail the spread of nationalism
amongst the southern Orthodox Albanians, not only in Albania but also in the Albanian
colonies in America."
30. Skendi 1967a, pp. 175–176, 179.
31. Kokolakis 2003, p. 91. "Περιορίζοντας τις αρχικές του ισλαμιστικές εξάρσεις, το αλβανικό
εθνικιστικό κίνημα εξασφάλισε την πολιτική προστασία των δύο ισχυρών δυνάμεων της
Αδριατικής, της Ιταλίας και της Αυστρίας, που δήλωναν έτοιμες να κάνουν ό,τι μπορούσαν
για να σώσουν τα Βαλκάνια από την απειλή του Πανσλαβισμού και από την αγγλογαλλική
κηδεμονία που υποτίθεται ότι θα αντιπροσώπευε η επέκταση της Ελλάδας. Η διάδοση των
αλβανικών ιδεών στο χριστιανικό πληθυσμό άρχισε να γίνεται ορατή και να ανησυχεί
ιδιαίτερα την Ελλάδα." "[By limiting the Islamic character, the Albanian nationalist movement
secured civil protection from two powerful forces in the Adriatic, Italy and Austria, which was
ready to do what they could to save the Balkans from the threat of Pan-Slavism and the
Anglo French tutelage that is supposed to represent its extension through Greece. The
dissemination of ideas in Albanian Christian population started to become visible and very
concerning to Greece]."
32. Kofos, Evangelos. "Greek reaction to developments leading to the Albanian league of
Prizren." Balkan Studies 23.2 (1982): 349–362. Pages 349–350: "The prevailing view
among 19th century Greeks, which somehow is reflected in the consular dispatches, was
that Albanians and Greeks were kin peoples. Being small in numbers, compared to the
Balkan Slavs, they could not survive as separate entities, but were bound, one way or
another, to form a unified state. The example of Austria-Hungary exerted a strong influence
in that direction. Another argument that seemed to support this idea, was the case of the
Albanian-speaking Orthodox Christians residing in the Greek Kingdom. These Christians
had a long tradition of association with the Greek cause — particularly during the Greek War
of Independence — and had, since, been fully integrated into Greek society. Furthermore,
the fact that a similar process was underway among Albanian-speaking Orthodox Christians
residing in Ottoman-held Macedonia and Epirus, was, to the Greeks, a further indication, that
the two people could coexist under a common state roof. Understandably, these notions
were shared by most Greek consuls serving in Epirus and Albania. As a result, in their
reports on Albanian developments, they tended to take a negative attitude of foreign
propaganda among Albanians, and, in addition, to view with much skepticism signs of an
Albanian national awakening."
33. Tajar Zavalani; Beytullah Destani; Robert Elsie. History of Albania. p. 150. "...submitted to an
intensive Graecophile propaganda thorough the Greek clergy appointed by the Patriarchate
of Constantinople... The Orthodox Albanians had no choice but to go to Greek schools and
be duly indoctrinated with Greek nationalism. Nevertheless, as we shall see, the Orthodox
Albanians had not lost their national feelings... they took an active and often leading part in
the struggle for independence, not without cost to themselves and their families"
34. Nitsiakos 2010, p. 56. "The Orthodox Christian Albanians, who belonged to the rum millet,
identified themselves to a large degree with the rest of the Orthodox, while under the roof of
the patriarchate and later the influence of Greek education they started to form Greek
national consciousness, a process that was interrupted by the Albanian national movement
in the 19th century and subsequently by the Albanian state."; p. 153. "The influence of
Hellenism on the Albanian Orthodox was such that, when the Albanian national idea
developed, in the three last decades of the 19th century, they were greatly confused
regarding their national identity."
35. Austin 2012, p. 4. "Noli... Hoping to eliminate Greek influence within the Albanian Orthodox
Church, he focused his early activities on translating the church liturgy into Albanian and
establishing an independent Albanian Orthodox Church. The latter he considered as vital to
Albania's evolution into a unified nation and as a major blow to the supporters of the Greek
'Great Idea'."
36. Skoulidas 2013. para. 18, 27-29.
37. Gawrych 2006, p. 91. "In one case, a guerilla band executed Father Kristo Negovani (1875-
1905) on 12 February 1905, two days after he had performed a church service in Albanian.
To avenge his death, a guerilla leader named Bajo Topulli (1868-1930) waylaid and
murdered Phiotos, the bishop of Görice, in September 1906."
38. Ramet 1998, p. 206. "The nationalist cause was given impetus in 1905 when the Albanian
priest and poet, Papa Kristo Negovani, was killed by Greek chauvinists after he had
introduced the Albanian language into Orthodox liturgy."
39. Clayer 2005. para. 7. "Negovani... Au début de l'année 1905, avec son frère lui aussi pope
et trois autres villageois, il est victime d'une bande grecque et devient le premier « martyr »
de la cause nationale albanaise"; para. 8, 26.
40. Blumi 2011, p. 167. "Negovani's actions caused institutional responses that ultimately
intensified the contradictions facing the church and its imperial patron. In the end, Papa
Kristo Negovani was murdered for his acts of defiance of the explicit orders of Karavangjelis,
the Metropolitan of Kastoria, who condemned the use of Toskërisht during mass.
41. Biernat 2014, pp. 14–15.
42. Skendi 1967a, p. 162.
43. Vickers 2011, p. 61.
44. Austin 2012, p. 4.
45. "The 90th Anniversary Historical Trilogy by Denise Lymperis" (https://web.archive.org/web/2
0110715224704/http://www.saintgeorgecathedral.com/history.html). Saint George Cathedral.
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46. "Orthodox Christians in North America 1794 - 1994" (http://www.oca.org/MVorthchristiansna
merica.asp?SID=1&Chap=CH4). Orthodox Church of America.
47. Tarasar, Constance J. (1975). Orthodox America, 1794-1976: development of the Orthodox
Church in America (https://books.google.com/books?id=-ftCAAAAIAAJ&q=kristaq+dishnica+
boston). Bavarian State Library. p. 309. Retrieved 2010-06-14.
48. Austin 2012, pp. 31, 95.
49. Babuna 2004, p. 300.
50. Bido 2020, p. 92.
51. "Archived copy" (https://web.archive.org/web/20110716064139/http://shqiptarortodoks.com/t
ekste/legjislacioni/statuti_1929.pdf) (PDF). Archived from the original (http://shqiptarortodok
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2009-12-28.
53. "Archived copy" (https://web.archive.org/web/20110716063707/http://www.shqiptarortodoks.
com/tekste/legjislacioni/statuti_1950.pdf) (PDF). Archived from the original (http://shqiptarort
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55. Russell King, Nicola Mai (2013). Out Of Albania: From Crisis Migration to Social Inclusion in
Italy (https://books.google.com/books?id=_PUaNmz4Uc4C&pg=PA35). Berghahn Books.
p. 35. ISBN 9780857453907.
56. Simon, Comeni, Thoma (2013). "Η Θεολογική Διάσταση του Ποιμαντικού Έργου στην
Ορθόδοξη Εκκλησία της Αλβανίας (1992-2012) [The Theological Dimension of Pastoral
Work in the Orthodox Church of Albania (1992-2012)]" (http://ikee.lib.auth.gr). ikee.lib.auth.gr
(in French). Artisotle University of Thessaloniki. Retrieved 5 June 2017.
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Karl Kaser, Walter Lukan, Stephanie Schwandner-Sievers, Holm Sundhaussen page 302 [1]
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58. Katić, Mario (2014). Pilgrimage, Politics and Place-Making in Eastern Europe: Crossing the
Borders (https://books.google.com/books?id=LhSrAwAAQBAJ). Ashgate Publishing. p. 140.
ISBN 9781472415943. "In spite of the formation of the Albanian Autocephalous
(autonomous) Church in 1922 and its recognition by the Patriarchate in 1937, there have
been very few subsequent translations of religious literature (see Winnifnth 2002: 135).
There is an Albanian translation of the New Testament, used in Greek minority areas and all
other areas that managed to hold onto Christianity under Ottoman rule and the threat of
Islamization. Except for the officially recognized Greek minority areas and the Himara area,
where the liturgy is celebrated only in Greek. Christian communities hold services partly in
Albanian and partly in Greek."
59. Official site, "The preparation of the new clergy and ecclesiastical education" (http://www.ort
hodoxalbania.org/new/index.php?option=com_content&view=article&id=822&Itemid=114&l
ang=en) Archived (https://web.archive.org/web/20120723122945/http://www.orthodoxalbani
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om_content&view=article&id=822&Itemid=114&lang=en) Archived (https://web.archive.org/
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om_content&view=article&id=822&Itemid=114&lang=en) Archived (https://web.archive.org/
web/20120723122945/http://www.orthodoxalbania.org/new/index.php?option=com_content
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e.htm) Archived (https://web.archive.org/web/20080529032321/http://www.orthodoxalbania.o
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External links
Official website (http://www.orthodoxalbania.org/)
Article on the Orthodox Church of Albania by Ronald Roberson on CNEWA website (https://c
newa.org/eastern-christian-churches/toc/orthodox-church/the-autocephalous-churches/the-o
rthodox-church-of-albania/)
"History of the Establishment of the Church" (https://web.archive.org/web/20051017030431/
http://frosina.org/about/infobits.asp?id=148). Archived from the original (http://frosina.org/abo
ut/infobits.asp?id=148) on 2005-10-17. Retrieved 2018-01-06.
"History and description of the Orthodox Church of Albania on World Council of Churches
website" (https://web.archive.org/web/20080709030933/http://www.oikoumene.org/en/memb
er-churches/regions/europe/albania/orthodox-autocephalous-church-of-albania.html).
Archived from the original (http://www.oikoumene.org/en/member-churches/regions/europe/a
lbania/orthodox-autocephalous-church-of-albania.html) on 2008-07-09. Retrieved
2009-04-08.
"Orthodox Peace Fellowship report on Albania" (http://webarchive.loc.gov/all/200607111947
53/http://incommunion.org/articles/resources/albania-report). Archived from the original (htt
p://incommunion.org/articles/resources/albania-report) on 2006-07-11. Retrieved
2009-06-18.

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