The Bulgarian Orthodox Church, which played a crucial role in preserving Bulgarian culture during the Ottoman occupation, remained central to the sense of Bulgarian nationhood even under the postwar communist regimes. In spite of the official status of Orthodoxy, Bulgaria also had a tradition of tolerance toward other Christian religions. Tolerance of Islam, however, remained problematic under all forms of government because of that religion's historical identification with the occupation and subjugation of Bulgaria.

Eastern Orthodoxy

Rila Monastery, for many centuries a cultural and religious center
Courtesy Sam and Sarah Stulberg

In 1991 most Bulgarians were at least nominally members of the Bulgarian Orthodox Church, an independent national church like the Russian Orthodox Church and the other national branches of Eastern Orthodoxy. Because of its national character and its status as the national church in every independent Bulgarian state until the advent of communism, the church was considered an inseparable element of Bulgarian national consciousness (see Bulgarians , this ch.). Baptism, before 1944 an indispensable rite establishing individual identity, retained this vital role for many even after the communists took power. The power of this tradition caused the communist state to introduce a naming ritual called "civil baptism" (grazhdansko krushtvane).

Although communist regimes could not eliminate all influence, they did undermine church authority significantly. First, the communists ruled that the church only had authority on church matters and could not take part in political life. Second, although the constitution made the church separate from the state, the clergy's salaries and the fees needed to maintain the churches were paid by the state. This meant that the clergy had to prove its loyalty to the state. From 1949 until 1989, religion in Bulgaria was mainly controlled by the Law on Religious Organizations, which enumerated the limitations on the constitution's basic separation of church and state.

The number of Orthodox priests declined from 3,312 in 1947 to 1,700 in 1985. Priests associated with the prewar regime were accused of engaging in illegal or antisocialist activities, supporting the opposition, and propagandizing against the state. Upon taking control of all church property, the state had the choice of maintaining churches or closing them down. Thus, for example, Rila Monastery, the largest monastery in Bulgaria, became a national museum in 1961.

In 1987 the Orthodox Church had 3,720 churches and chapels, 120 monasteries, 981 regular and 738 retired priests, 135 monks, and 170 nuns. The church was administered by a Holy Synod. Under communist rule, the synod had the authority to publish limited quantities of religious material such as magazines, newspapers, and church calendars. A new translation of the Bible was published in 1982, but in such small qua7d8 uantities that the size of the printing could not be determined. By 1988 the 1982 edition was being resold at ten times the original price.

After the fall of Zhivkov, the Orthodox Church and other churches in Bulgaria experienced a revival. Church rituals such as baptisms and church weddings attracted renewed interest, and traditional church holidays were observed more widely. Christmas 1990, the first Christmas under the new regime, was widely celebrated and greatly promoted in the mass media. By contrast, Christmas had received little public attention during the postwar years. The government returned some church property, including the Rila Monastery, and religious education and Bible study increased in the early post-Zhivkov years. The Orthodox seminary in Sofia returned to its original home in 1990 and attracted over 100 male and female students in its first year of operation. The Konstantin Preslavski Higher Pedagogical Institute added a new theology department to train theology, art, and music teachers as well as priests. The Holy Synod planned to publish 300,000 Orthodox Bibles in 1992.

Data as of June 1992