Patriarch Miron Cristea introduced the Revised Julian calendar into the Romanian Orthodox Church in 1924, moving its fixed feasts, Christmas among them, thirteen days earlier to match the reform the Constantinople congress had proposed the year before. As in Greece, the change met organised resistance almost at once. A parallel Old Calendar movement took shape around Hieromonk Glicherie, abbot of the Pokrov Skete in Moldavia, who refused the new dates and continued to serve the old calendar with the monks and laypeople who followed him.
What distinguishes the Romanian schism from its neighbours is how long and how harshly the state pursued it. Under the interwar kingdom and then under Communist rule, Old Calendarist clergy and monastics were repeatedly arrested and confined, some of them sent to monasteries specifically to be corrected rather than to prison in the ordinary sense, a policy the historian Andreea Kaltenbrunner has documented in detail from the surviving state and church archives. The movement never disappeared. It regularised in the years after the Communist government fell, and the Old Calendar Orthodox Church of Romania stands today as an organised body still keeping the calendar Patriarch Cristea's synod set aside in 1924, still outside communion with the church that adopted the reform.
The Romanian case shows what the calendar question could cost when a state, not only a synod, decided to enforce it.