Secularization reform in the Russian Empire in the 18th century and closing of Sloboda-Ukrainian monasteries of the Belgorod Diocese of the Russian Orthodox Church

Abstract

The article is devoted to the historically determined process of closing of Sloboda-Ukrainian monasteries of the Belgorod diocese of the Russian Orthodox Church during the so-called secularization reform of the 18th century in the Russian Empire. The general historical context of church secularization in Russia in the 18th century is analyzed. It is shown that Russian secularization was a logical consequence of establishment of state control over church, which was done by Peter I. Church became an integral part of the state apparatus of Russia. Since then, state intervention in church affairs has became a legal norm. In fact, the power over the Russian Orthodox Church was concentrated in the emperor’s hands. Given the strengthening of the absolutist imperial power under Catherine II, any struggle of church against the state church became hopeless. Thus, the Russian secularization reform of the 18th century actually turned out to be persecution of the church. It is noted that with the loss of independence by the Ukrainian Orthodox Church and its transfer by the Patriarch of Constantinople Dionysius IV to the Moscow Patriarchs, the Ukrainian Orthodox Church became trapped between the hammer and the anvil of state-church opposition in Russia. The author sought to show that the events of the second half of the 80s of the 18th century during the closure of the Sloboda-Ukrainian monasteries were closely related to the general situation of the enslaved Ukrainian lands within the Russian Empire. The destruction of the Orthodox monastic environment of the Sloboda Ukraine (Slobozhanshchyna) concerned not only the church life. It directly affected the basics of the Ukrainian colonization of the “Wild Field” lands. According to the author, the Ukrainians made not only a military and economic contribution to the development of the future of Sloboda Ukraine during the colonization of the “Wild Field” lands, but also a spiritual and religious one. The author states that it completed the institutionalization of the concept of “Ukrainian Slobozhanshchyna”. The article states that in 1786–1788 the secularization measures were extended to the Ukrainian lands of the Russian Empire. The peculiarity of the religious life of Slobozhanshchyna at that time was that it was administratively subject to management by the Belgorod bishops. Despite this subordination to the ROC, certain Ukrainian peculiarities in the organization of life and ritual were preserved in the Sloboda-Ukrainian lands. The secular and ecclesiastical authority of the empire sought to eliminate this difference. The policy of secularization of the suburban monasteries with their massive closures was intended to establish complete uniformity in the Orthodox-religious sphere throughout the empire. In 1787 the Russian authorities began to close the Sloboda-Ukrainian monasteries of the Belgorod diocese of the Russian Orthodox Church. The closure of the Sloboda-Ukrainian monasteries was accompanied by a sharp reduction in the number of Orthodox monasteries on the territory of the Ukrainian Slobozhanshchyna with a simultaneous sharp decrease in the number of monks. As a result of the secularization reform of the Russian model, the monastic life of Slobozhanshchyna was almost destroyed. The leading Orthodox monasteries of the region did not escape the closure either. Due to confisc ated monastic property, the Russian treasury was replenished with land, crafts and considerable finances. As in the Russian lands, in Slobozhanshchyna enhanced state control over monastic life was provided, more strict church orders were established and the remnants of Ukrainian Orthodox traditions were destroyed.Keywords: Sloboda Ukraine, monasteries, secularization, orthodoxy, church, state, power