Київська єпархія в умовах взаємин радянської держави і Православної церкви (1920–1930-х рр.)

Abstract

Дисертація присвячена комплексному дослідженню Київської єпархії в умовах взаємин радянської держави і Православної церкви (1920 – 1930-х рр.). У роботі досліджено церковно-територіальну організацію та структуру управління Київської єпархії в умовах реалізації радянської моделі державноцерковних відносин. Визначено засади радянської державної політики щодо церковного майна в межах Київської єпархії. Проаналізовано становище православного духовенства єпархії в умовах взаємин держави і церкви та атеїстичної пропаганди. З’ясовано наслідки радянської державної політики для Київської єпархії. The thesis is devoted to the comprehensive research of the Kyiv diocese in the conditions of the relations between the Soviet state and the Orthodox Church (1920–1930’s). The dissertation is indicated that state and church relationships problem of 1920–1930’s has raised the interest of a wide range of researchers. However, research historiography is not marked with complex works, dedicated to the study of state politics towards the Orthodox Church in the Ukrainian regions on the example of a specific diocese. The thesis states that with the advent of Bilshovyk power, they opened a new page of state and church relationships. The Communist party was granted with all the possibilities to realize the problem goals in religious questions. Antireligious fight of Bilshovyk state was directed against Christianity as an active religion and especially against Orthodox as the biggest branch of Christianity in the state of that period of time. The Soviet legislation was the most effective tool of Bilshovyk power, with the help of which they intended to carry out revolutional transformations in state and church relationships. The first legislative acts of Soviet power broke social and economic base of Orthodox. January 20, 1918 Council of People’s Commissars of the RSFSR enacted the decree «On separation of church from the State and school from church», which broke the state and church relationships, which had been forming for centuries. The structure of religious organization is an important component of their identity. Russian Orthodox Church was the biggest religious organization on the territory of Ukraine. In 1918 when Ukrainian state was proclaimed independent 9 Orthodox diocese existed on its territory: Kholmska, Volynska (church department in Zhytomyr), Podilska (church department in Kamianka), Kyivan, Chernihivska, Kharkivska, Katerynoslavska, Poltavska and Khersonska (church department in Odesa), which belonged to metropolitan district. The vicar bishops and their departments played an important role in the life of Kyivan diocese, because they directly helped Kyivan metropolitan to manage the whole diocese and sometimes they carried out his duties. The vicars dioceses’ departments and deans’ apparatus network provided more opportunities for live communication of clergy with believers during latter’s visits of the temples and monasteries and during services. The increase in the number of the Kyivan diocese’s bishopric strengthened church’s positions only for some time from external factors of the state through the legislative, moral and physical sphere of influence. It is mentioned in the paper that the removal of church’s values and church-monastic property problem remains one of the most complicated one. Only nowadays it is possible to trace the real preconditions, causes, nature and consequences of such a large-scale phenomenon in the period of Soviet power. The Orthodox Church lost not only material, but also cultural values of its nation, which had been accumulated during many centuries. The judicial base of Soviet power «campaign» against church was the Decree «On separation of church from the state and school from church» from January 20, 1918 and also People’s Commissariat of Justice of the RSFSR instruction «On carrying out the decree» enacted in August 1918. That time the church property confiscation and cult buildings shutdown began, in particular, on the territory of Kyivan diocese. The research states that 68 temples were closed and 42 were destroyed in Kyiv, within the diocese itself 26 were closed and 44 were destroyed, taking into account only towns and villages. Among monastery temples 29 were closed and 5 were destroyed in Kyiv. The monastery activity merged organically with political, social, cultural and scientific life of a certain region of Ukraine. Monasteries exemplified effective agricultural management, introduction of advanced methods of agrotechnics, rational animal husbandry organization, long-term storage of products, etc. The research proves that from 1918 the mass monastery shutdown and liquidation of its property campaign began, and its peak was in 1918-1921. 33 Orthodox monasteries acted in Kyivan diocese. 10 monasteries in Kyiv and Kyiv Pechersk Lavra belonged to them. During 1930s monasteries continued to be closed. By the beginning of 1940’s there was no acting monasteries left in Ukraine. The research shows that clergy experienced external and internal factors under conditions of new Soviet legislation. Firstly, decree adoption separated church as social institution from the state. Secondly, it deprived priests and members of their families of the right to use land. Thirdly, it deprived them of electoral rights, isolating them from society. Fourthly, it created all the necessary conditions to abandon the ecclesiastical rank, although such cases were not massive in Kyivan diocese. The state press played an important function, which ideologically influenced workers’ consciousness. Even today the role of mass media remains considerable and convincing while popularizing political activity of authorities. During Soviet period, especially during mass «atheization» of society, the press was a powerful tool of ideological influence, an effective means of propaganda of party state machine’s ideas, mass campaigning for their support and organizer of the implementation of plans and programs. The press played practically a leading role in the formation of public opinion in the fight against religion, church and believers.