Number Of Parishes Research Articles

Perspectives of sacred buildings adaptation on the example of large churches of the Czestochowa Archdiocese

The largest church buildings were erected in Poland during the communist when there were many difficulties in obtaining planning permission for churches. When a building permit was finally granted, extremely large buildings were often built, “just in case” as it were. Today, these buildings are usually too large for their users. The problem of large churches, of which there are a great many in Poland, will be discussed with particular reference to the Archdiocese of Czestochowa, where there are 8 churches with a usable ground floor area of nearly 1000 m2 or more: six in Czestochowa, one in Zawiercie and one in Radomsko. Five of them have two levels. After redrawing the boundaries and a subsequent reduction in the parish area, the number of parishioners is too low to cover the cost of their maintenance (heating, lighting, ongoing maintenance) and repairs. This is a serious problem for the administrators of these facilities. Finding a way out of this situation is a major challenge. It is necessary to look for opportunities to use these huge spaces for other purposes, which do not conflict with a parish church’s fundamental role. Already existing solutions in some churches and potential opportunities to develop some of the premises for other needs of local communities are presented in the paper

Гросс-Гессенское викариатство РПЦЗ при архиепископе Филофее (Нарко) 1946–1949 гг.

The article studies the creation and development of the Gross-Hessen Diocese of Vicar of the Russian Orthodox Church Abroad (ROCOR) in the years of 1946-1949. It is noted that at the end of the 2nd World War on the territory of Western zones of occupation in Germany, thousands of Orthodox refugees were in need of pastoral and spiritual care and guidance. Synod of ROCOR decided to form a set of vicar’s dioceses, so that in the region of Gross-Hessen, the one was established and was headed by the bishop of the Belarusian Autonomous Orthodox Church by Archbishop Philofei (Narko). Contrary to financial and other social difficulties, the Vicar managed to organize regular liturgical life and largely unite different Orthodox parishes of the Displaced Persons. Some organizational decisions made by Archbishop Philofei are analyzed. In particular, the decision was made to hold regular meetings of the clergy, to form an advisory body under the Vicar Bishop (Vicarian Council in Wiesbaden). The Archbishop organized with success distribution of food assistance to parishes of his diocese in the economically difficult 1949.Based on original documents preserved in the Archives of the German Diocese of the ROCOR, the author provides statistics on the number of parishes, specific names of the clergy who developed parishes in Wiesbaden, where the residence and the Cathedral of Vicar was established, in Darmstadt, Frankfurt, Menhegoff, Furstenwald, Gudensberg and in other places were discovered. The problems that prevented a successful development of the liturgical and out-service life of the Vicar’s diocese are studied, namely: lack of clergy after mass departure of priests and parishioners from Germany to countries of the Western Hemisphere in 1947-1949; conflict over activities of the Orthodox Missionary Group of Hessen-Nassau; problem of the development of Belarusian parishes due to desire of part of the Belarusian political emigration to strengthen the autocephalous movement. Comparative analysis of the activities of the Vicar’s bishops of the Russian Orthodox Church, activities of the North German Bishop Afanasy (Martos) and the Grossen-Hessen’s Archbishop Philofei (Narko) is carried out.

Formation and Development of the Barnaul Spiritual Government (BSG) Parish System in the Second Half of 18th — Early 19th Centuries

This article examines the issues of the parish’s system formation of the Barnaul Spiritual Government (BSG) in the second half of the 18th — early 19th centuries. The work is aimed at restoring the list of settlements (constituent parts of the BSG parishes), as well as at constructing parish boundaries using a GIS model and also analyzing the dynamics of the number and composition of settlements (constituent parts of parishes). It is concluded that there were several types of parishes in the BSG (formed in 1750): at factories (7), at mines (1), rural (13), at military fortifications (3), urban (6). Parishes at military fortifications appear among the very first, some of them were formed before the formation of the BSG. Factory parishes and communities at the mines were formed by the end of the 1760s. The chronology of the rural parish’s formation is the widest — starting from the first half of the 18 century and up to the 1780s. The process of the parish’s emergence was largely due to the policy of developing the metallurgical industry in the region, as well as active colonization.
 According to the data for 1755, there were 242 settlements in the BSG, for 1780 — 385, for 1800 — 619, for 1820 — 780, for 1829 — 545. The number of parishes was also not stable — the network was finally formed by 1787 in the number of 23 communities. Only in 1829 their composition was reduced to 16. At the initial stage of the BSG work, there were also parishes within the boundaries of only one locality. The record holders for the maximum number of objects were communities with centers in the villages of Chingis (99) and Beloyarsk (98).

Reports of the Authorized Council for the Affairs of the Russian Orthodox Church in Moscow and the Moscow Region as a Source of Information about Parish Life in the Moscow Diocese in the 1944–1946

The article analyzes information about the parish life of Moscow and the Moscow region churches in the 1944–1946 contained in the reports of the Commissioner for Moscow and the Moscow region of the Council for the Affairs of the Russian Orthodox Church made by A.A. Trushin according to the funds of the
 Central State Archive of the Moscow region. The paper provides data on the number of churches operating in the first post-war years, as well as on how many churches closed in the 1920s and 1930s were used for economic and cultural
 needs, which, according to the author, in most cases, contributed to their preservation until the period of mass transfer to the Church. To analyze the changes in the manifestations of popular religiosity in the mid-1940s, information on the attendance of Easter services is taken as a basis,
 participation in which is considered as an open manifestation by believers of their attitude to the Church. These materials record a steady increase in the number of parishioners during the period under review, not only in Moscow, but also in cit-
 ies near Moscow and rural parishes of remote areas – Taldomsky, Lukhovitsky, etc. The main reasons for the rise of popular religiosity, according to the author,
 were the victory in the Great Patriotic War, as well as the expectations of changes in anti-church policy on the part of the state in the USSR that appeared after the
 meeting of I.V. Stalin with the metropolitans of the Russian Orthodox Church in September 1943. The great interest in the array of documents under consideration
 is represented by the data on the percentage of young people in the total number of believers and military personnel in the temples

A Situation of the Crimeans Diocese of the Orthodox Church of Ukraine in Russian Occupied Crimea (2014-2022)

The article is devoted to the situation regarding the Crimean Diocese of the Orthodox Church of Ukraine after the annexation of Crimea by the Russian Federation. It should be noted that Orthodoxy and Islam are the most common religions on the peninsula. The Crimean Diocese of the Orthodox Church of Ukraine is the largest and most prominent among the Crimean religious organizations. The authors highlight Russia's consistent discriminatory policy toward the Ukrainian Orthodox Church–Kyiv Patriarchate/the Orthodox Church of Ukraine on the temporarily occupied peninsula, which is aimed at their gradual but rigorous expulsion from Crimea. The methods of its implementation are elucidated. Currently, the number of parishes has decreased by more than six times, and the number of clergies has reduced by almost six times under pressure from the occupation authorities. Practically, the diocese has been placed on the brink of existence. The Russian large-scale invasion of Ukraine in February 2022 worsened the crisis of the Orthodox Church of Ukraine in Crimea. An analysis of the conditions of its activities in 2014-2022 leads to the conclusion that there is a persistent negative trend toward the deterioration of its situation. The policy of the occupying state is not simply aimed at violating the rights of believers of this religious organization, but at gradually creating conditions for the termination of its activities.

Ukrainian Autocephalous Orthodox Church: Foundation and Beginnings in Post-War Germany

Ukrainian Autocephalous Orthodox Church (UAOC) met many obstacles regarding its activities from the Soviet and German occupation regimes. Due to persecution and oppression, the hierarchy and clergy of the Ukrainian Autocephalous Orthodox Church decided to emigrate. Preserving the canonical episcopate, the Ukrainian Autocephalous Orthodox Church began a new stage of existence in emigration, ushering a new period of activity of UAOC. This study is relevant to modern historical science since the study and introduction into the scientific sphere of new archival documents and memoirs of contemporaries gives an opportunity to establish a coherent picture of the activities of the UAOC outside of Ukraine. Postwar Germany was a place of residence for the clergy and the numerous people of Ukraine. In this article, the process of the formation of the Ukrainian Autocephalous Orthodox Church in Germany after WWII based on archival sources, publications, and memoirs have been presented. A number of parishes and clerics, as well as pastoral, cultural, educational, and publishing activities were established.

Relations between Orthodox Christians in Ukraine in the Context of the War

Relations between Orthodox Christians in Ukraine in the Context of the War Andriy Dudchenko (bio) This article is about the Orthodox jurisdictions in Ukraine in the context of the war begun by the Russian invasion of Ukraine on February 24, 2022. Orthodoxy in Ukraine is represented now by two main jurisdictions: the Orthodox Church of Ukraine (OCU) and the Ukrainian Orthodox Church (UOC). First some statistics OCU is an autocephalous Church, created at the Unification Council in St. Sophia Cathedral of Kyiv on December 15, 2018. On January 6, 2019, Ecumenical Patriarch Bartholomew granted this Church the Tomos of autocephaly. In OCU there are now 60 bishops, about 7,700 parishes and 4,900 priests, and about 80 monasteries. Before the war, 24.1% of Ukrainians considered themselves members of the OCU, which amounts to 39.8% of Orthodox Ukrainians.1 UOC is a self-governing Church under the Moscow Patriarchate. UOC has 104 bishops, about 12,000 parishes and about the same number of priests, and over 250 monasteries (these figures include the territories of Ukraine occupied by Russia before the current war). Before the war, 13.3% of Ukrainians identified themselves as members of the UOC, or 21.9% of Orthodox Ukrainians. To complete the picture, it should be added that 21.9% of respondents, or 36.2% of Orthodox, called themselves "just Orthodox" not identifying with either jurisdiction. As you can see, the number of parishes [End Page 189] and monasteries was much larger in the UOC, but OCU had far more worshippers. On the other hand, according to the data from the same research, UOC had twice as many permanent parishioners as OCU, that is, those who participate in liturgy at least once a week. The Russian invasion of Ukraine on February 24, 2022, has made a huge difference. According to an Omnibus Info Sapiens poll,2 73% of believers in the UOC, Moscow Patriarchate, have ceased to identify themselves with this church. As early as March, the number of supporters of the UOC-MP for the first time fell to a record low of 4%. At the same time, the percentage of OCU supporters increased to 52%. The survey was conducted even before the data on the atrocities of the Russian invaders near Kyiv were published. On May 27, 2022, at a council in Feofaniya, the UOC announced that it is breaking all ties with Moscow Patriarchate, but did not proclaim autocephaly. The canonical status of this Church today needs to be clarified, as I will discuss later on. In addition to the two main jurisdictions, the Kyiv Patriarchate again exists in Ukraine. This jurisdiction was self-dissolved on the day of the Unification Council in 2018 and fully joined the OCU. However, in the summer of 2019, Bishop Filaret Denisenko convened a Local Council, at which he announced the revival of the Kyiv Patriarchate with himself as patriarch, and he began to consecrate new bishops. The OCU, which considers Filaret a bishop with the title of "Honorary Patriarch," called the new consecrations of bishops in the Kyiv Patriarchate non-canonical and stated that they would not be recognized by the OCU. Today there are 14 bishops in the Kyiv Patriarchate, but only a few parishes within the borders of Ukraine.3 A little background Many believers in Ukraine remember the times when there was only one Orthodox Church in the Soviet Union—the Russian Church, also known as the Moscow Patriarchate. In 1989, the revival of the Ukrainian Autocephalous Orthodox Church or UAOC was proclaimed in Lviv. By the beginning of 1990, about 200 parishes had moved to the UAOC, mainly in western Ukraine. The head of the Ukrainian Exarchate of the Russian Orthodox Church at the time was then-Metropolitan Filaret. He sharply criticized the new autocephalous church, which he [End Page 190] interpreted as a schism. In October of the same year the Ukrainian Exarchate of Moscow Patriarchate was transformed into the Ukrainian Orthodox Church.4 Metropolitan Filaret received the title of His Beatitude. In the Blessed Charter issued by Patriarch Alexiy of Moscow, the UOC was called "independent and self-governed in its administration," united with the universal Church through the...

Религиозный институт как составляющая социальной и экономической сферы

The subject of the article is the peculiarities of functioning of the structural components of the major religious institution, the identification and substantiation of the degree of its significance in the social and economic development of a country on the example of the Roman Catholic Church of Austria (RCCA). The aim of the work is a comprehensive characterization of manifestations of economic, social, culture-forming role of the leading religious organization at the national level, using the methods of processing statistical and empirical data adopted in economic and regional-confessional studies. It is shown that in Austria, since the beginning of the 21st century, there has been a sharp decline in the number of persons who remain members of the national Christian Church. The RCCA has an annual quantitative loss in the number of parishioners: 1–1.5% of their total number. Over a 10-year period (2009–2019), the proportion of Catholic adherents in Austria has fallen from 62.2 to 56%, according to calculations based on official reports. In this study, the territorial concentration coefficient for the parishes of the RCC was calculated and gave a relatively low value, indicating the accessibility of Catholic parishes to the population in various regions of Austria in terms of social and other activities organized on their premises. This indicator remains stable over time. The RCCA is currently represented in the country by a dense network of parishes (3014 as of 2019). The basis of the church-administrative territorial division at the regional level consists of two archdioceses and seven dioceses, the boundaries of which fully coincide with the federal states of Austria. This fact allows us to raise the question of the degree of influence of RCCA structures on the development of individual regions of the country, including through the implementation of socially significant activities, partially duplicating state functions that receive budgetary funding. The RCCA also has a traditional focus on social responsibility for Christian national churches in Europe, which is related to facilitating the adaptation of migrants. Activities contributing to this goal include German as a foreign language courses in individual parishes, temporary housing, employment assistance, etc. The model of development of the confessional space in Austria, where the leading role is played by the national RCC, has a number of distinctive characteristics that condition and confirm the high importance of the religious institution in the social and economic development of the state. The presented experience of Austria can be useful for the leadership of religious organizations in Russia, European and other countries, where the leading civilizational basis is the Christian religion.

НЕВЕРБАЛЬНА КОМУНІКАЦІЯ У ПРАВОСЛАВНІЙ ЦЕРКВІ В НОВИХ РЕАЛІЯХ

The article focuses on the changes that have taken place in the sphere of non-verbal communication in the Orthodox Church with the onset of the Covid-19 coronavirus pandemic. Such channels of nonverbal information transmission as kinesics, haptics, proxemics, paraverbals, tacesics, gastics have been analyzed. The conducted research reveals proxemics – the use of space as the most significant change, which was reflected in a significant reduction in the number of parishioners allowed to attend church services to 10-15 and the establishment of a social distance between them of at least 1,5-2 metres. The clothing, a visual sign, was complemented by a mandatory face mask for parishioners and priests. A kiss, as an element of haptics, has been forbidden since the beginning of quarantine restrictions, it is replaced by a kinesic nonverbal sign of a bow in front of icons, a cross, a chalice, or a priest as a symbol of reverence and awe. Gastic non-verbal channel is supplemented with a tacesic one – the use of palms when communing. Changes in chronemics are represented by delays in Liturgy on holidays. Paraverbal channel has undergone changes due to the quantitative reduction of most church choirs to a few singers, which has affected the sound quality of the hymns, as a result polyphonic party singing has been replaced by one- or two-part.

“I Knew that Messiah Had to Come”: Jewish Festive Rituals in a Soviet City

The ethnic mobilisation that has unfolded throughout post-Soviet territory cannot be understood without a thorough examination of the preservation and transmission of ethnic identity in Soviet times. Despite the vast historiography devoted to studying various aspects of Jewish identity during the Soviet period, religiosity has rarely been an object of research. The purpose of this study is to identify religious practices that continued to exist among the Jewish population of Sverdlovsk until 1961, when the synagogue was closed. The authors refer to reports of the commissioners for Religious Affairs and data obtained during field research. They try to find out the extent and form of preserved calendar rituals, and what went missing from the daily life of the Sverdlovsk Jews. The research demonstrates that the religious community in the 1950s reached 500 people, or about 3 % of the entire Jewish population in the city. In the synagogue, a larger number of parishioners gathered during Passover, Yom Kippur, Rosh Hashanah, and Sukkot. Fewer believers attended Hanukkah, and Purim generally went unnoticed by the commissioner for Religious Affairs. The recollections of the informants about holidays (mainly Passover and Purim) are peculiarly and uniformly associated with the description of meals. This is due to the post-war hunger and the age of the informants; they were all children, for whom delicious food was the most important component of any holiday. The results obtained make it possible to assert that the festive rituals of Sverdlovsk Jews continued to be preserved even in non-religious families, albeit in a limited form, throughout the 1940s and 1950s, thus reinforcing their identity.

ОМСКАЯ И ТЮМЕНСКАЯ ЕПАРХИЯ ПРИ АРХИЕПИСКОПЕ МАКСИМЕ (КРОХЕ)

The article reconstructs the diocesan history in the Omsk and Tyumen dioceses under Archbishop Maxim (Krokha) (1975–1986),. there was a significant increase in the education of the clergy of the diocese, the number of Orthodox parishes increased, and cathedrals and churches were reconstructed. The bishop's house was opened in Tyumen, overhauled, and received the status of an architectural monument of the Exaltation of the Cross Cathedral in Omsk, extensions to the St. Nicholas Church were made, St. Sophia Cathedral in Tobolsk was restored, under the guise of repair new churches were built in Isilkul and Tyukalinsk Omsk region. During the episcopacy of Archbishop Maxim (Krokha), the holy relics of St. John of Tobolsk were examined in 1975, Archbishop Maxim compiled a patericon of Siberian saints, with the blessing of the patriarch established the celebration of the Cathedral of Siberian Saints (June 10/23) and compiled services for the Moscow Metropolitan. St. Innocent (Veniaminov) and the Cathedral of Siberian Saints. The number of parishioners, the number of baptisms, funerals and the income of the Russian Orthodox Church has almost tripled in comparison with the beginning of the 1970s. As of June 1, 1985, 13 churches were operating in the Omsk diocese (of which 3 cathedrals), 21 priests, 3 deacons, 5 psalmists, 2 regents were registered. The material for the study was the primary materials of the Archives of the Omsk Diocesan Administration, as well as statistical reports of the representatives of the Council for Religious Affairs in the Omsk and Tyumen regions. Based on archival documents, the lists of the Orthodox clergy, monastics and parishes of the diocese have been reconstructed. The article examines the issues of anti-religious and atheistic propaganda, as well as tendencies that indicate the beginning of a change in church-state relations.

Государственно-церковные отношения и религиозная ситуация в провинциальном городе в 1997–2003 гг. (на примере города Тольятти)

Introduction. The goal of the article is to investigate the nature and assess the results of statechurch relations in Tolyatti after the implementation of the Federal Law “On Freedom of Conscience and Religious Associations” of September 26, 1997. Materials and Methods. In order to implement the goal of the research, we used the materials of the municipal public institution “Tolyatti Archive” (orders and resolutions of the mayor of Tolyatti), data from periodicals, memoirs of contemporaries, materials of the current archive of the Samara diocesan administration closed to the public (reports of the ruling Bishop of the Samara diocese to the Moscow Patriarchate), materials from the author’s personal archive: reports of the assistant governors of Samara Oblast on religious issues reports of both secular and ecclesiastical officials on the religious situation in Samara Oblast and Tolyatti, other official and unofficial documents, many of which, due to their specificity, do not end up in Church or secular archives (correspondence between the heads of local religious organizations with Tolyatti Duma and City Hall officials; protocols of City Hall meetings on religious issues and the protocols of meetings in the religious organizations, which were conducted by the author). The research methodology includes the method of document analysis. Analysis. The construction of churches, the development of educational institutions, the opening of a monastery, guardianship and fraternities, and the publication of religious periodicals continued in 1997–2003. For Tolyatti’s clergy and believers, the preparation and celebration of the 2000th anniversary of the Nativity of Christ was an opportunity to express themselves in the media, increase the number of parishes and ask the authorities for assistance in solving various life issues including financial assistance. The Orthodox clergy also hoped to solve the problem of various religious organizations and sects functioning on the territory of Tolyatti, which they considered their canonical territory, with the help of the authorities. Results. With the celebration of the 2000th anniversary of Christianity, Orthodox religious organizations strengthened their position in society, established a dialogue with business and government, and gained advantages over other religious organizations in all matters. It was connected with both the allocation of land for temples and their subsequent financing.

INVOLVEMENT OF YOUNG CATHOLIC DIOCESE OF KETAPANG IN PASTORAL ACTIVITIES

The development and advancement of technology brings changes to the patterns and lifestyles of Young Catholics (OMK). This fact raises a great concern in this article, that most OMK are currently very busy with their work, study assignments, and social media, so that involvement in the activities of the parish becomes less effective and less targeted. The main issue in this article is to get a clear picture of how OMK is involved in the activities of the raid. This article wants to know the extent to which OMK is involved and involved in the pastoral work of the Church in the parishes of the Diocese of Ketapang. This article is qualitative research with descriptive analytical writing methods. The population used was Young Catholics in a number of parishes in the Diocese of Ketapang with a sample number of fifty-two active OMK. Instrument uses semistructured interviews to 12 OMK through WhatsApp social media. As a method of data collection, the authors disseminated questionnaires online to 40 OMK. The results showed that the involvement of OMK Keuskupan Ketapang in the activities of the church needs to be improved. Coaching to omk from the parish also needs to be designed and planned well. This study recommends the need for recollection, supply, retreat or similar activities that can grow and cultivate the faith of OMK. OMK is expected to be increasingly aware of self-identity as a young Catholic in the midst of the development of the times.

СОВЕРШЕНСТВОВАНИЕ СИСТЕМ КЛИМАТИЧЕСКОГО ОБЕСПЕЧЕНИЯ КОМФОРТНЫХ УСЛОВИЙ И СОХРАННОСТИ ИСТОРИКО-КУЛЬТУРНОГО НАСЛЕДИЯ В ПРАВОСЛАВНЫХ КУЛЬТОВЫХ СООРУЖЕНИЯХ

A special feature of Orthodox religious buildings is the presence in the worship hall of works of architecture, artistic murals, icons, frescoes, iconostases of historical and cultural value. The specificity of religious buildings: churches, temples and cathedrals is also year-round services and gatherings of a large number of parishioners and staff, reaching several thousand people. It is known that several dozen candlesticks with burning candles are installed in the halls of worship, and hundreds of kilograms of candles are burned throughout the year. Heat, moisture, and carbon dioxide, which emit harmful substances from people, and when candles are burned - soot, smoke, moisture, heat, carbon dioxide settle on the inner surfaces of the worship hall on the elements of design and decoration. As a result, the expensive decoration of the hall darkens over the years from smoke, moisture and other hazards - heat, moisture, carbon dioxide negatively affect the comfort conditions and well-being of parishioners and staff. To ensure the preservation of historical and cultural values and comfortable conditions, high requirements are imposed on the climatic parameters of the internal Orthodox religious buildings in the worship hall: churches, temples and cathedrals.

The Paradigm of Zakarpatya Greek Catholic Church of Ukrainian National Consciousness Development (1771–1867)

Nowadays under the influence of external dynamic factors, the gap between Ukrainians and the spiritual traditions of the Ukrainian nation is widening. Globalization, internationalization and technologicalization are contributing to the spread of alien ideologies in the Ukrainian society that give rise to the formation of a mercantile-pragmatic outlook in the younger generations. The need for constructive-critical rethinking of the experience of the past and creative interpretation of its positive achievements in the construction of qualitatively new strategies for the spiritual healing of the Ukrainian nation is exacerbated. The aim of the article is to link the influence of the Greek Catholic Church on the formation of the national consciousness of the population of Transcarpathia between 1771 and 1867; identify the socio-historical factors behind the formation of the Greek Catholic Church in Transcarpathia in the context of nationalization; to analyze the cultural, educational and organizational-pedagogical activities of the Greek Catholic clergy. To achieve this goal, the following methods have been used: аnalytical and synthetic methods to analyze the source of the study; the problem-chronological method for the coverage of historical events and processes in the ontogenetic development of the ideology of the Greek Catholic Church; comparative-historical method for comparing historical facts and phenomena, revealing their characteristic features; manifestations in the cultural-educational, pedagogical activity of the Greek Catholic clergy. The scientific novelty of the obtained results is that the socio-political and socio-cultural conditions of the Greek Catholic Church in Transcarpathia in 1771–1867 have been revealed. The leading role of the Greek Catholic Church in national consciousness formation of Transcarpathian Ukrainians, which was structured due to the institutional design of the church, has been identified. The main ideological and political transformations of the Greek Catholic clergy in search of their national nature have been analyzed. On the basis of the analysis of historical events of the period from 1771 till 1867 in the development of the Greek Catholic Church in Transcarpathia it can be outlined the main results of the study such as the isolation of positive features, in particular, the canonization of Mukachevo and Prešov Dioceses, the increasing number of parishes and believers and the falls and negative aspects like manifestations of madyarization. It has been proved that the institutional registration of the church became an effective mechanism of self-identification of Transcarpathian Ukrainians through the preservation of the Church Slavonic language in liturgical services and its support in Hungarian environment. It has been found that national ideas crystallized in the environment of patriotic priests, which, under the pressure of socio-political influences of that era, sought to find their nationality in various ideological directions: Moscow, Austrophil, etc. The conducted research makes it possible to conclude that the institutional design of the Greek Catholic Church in Transcarpathia is conditioned by socio-historical influences, the canonization of Mukachevo and Prešov Dioceses, the increase in the number of parishes and parishioners in the period 1771–1867.

Influence on the Microclimate of the Number of People at Different Occupancy Temples

Heat, water and gas supply in temples and churches are considered, taking into account the different number of people present at the Liturgy and burning candles. The formulas for determining the above-listed proceeds from paraffin candles depending on the mass of single instances. For the reconstructed Church of St. John, the Baptist at Holy Protection Cathedral in the city of Voronezh is designed of harmful emissions, and air exchange for their assimilation at different occupancy rates and given the average statistics of bought room of candles. Expressions for summary determine the total heat and moisture depending on the number of parishioners. It is recommended to use split and multi-split air conditioning systems in reconstructed and restored churches without disturbing the aesthetics of frescoes and the location of icons. The cooling capacity of such installations should be selected to ensure the required parameters of the microclimate with the occupancy of temples less than 75 % of the calculated taking into account the regulatory requirements for individual volume.

Православный ландшафт Екатеринбурга (Свердловска) в 1917-1941 гг.: историко-статистический анализ

This article focuses on the decline of the Russian Orthodox Church landscape during the period 1917-1941 in one of the key Russian provincial cities — Ekaterinburg (named Sverdlovsk in 1924). It was during this period that the Soviet state carried out the most comprehensive attacks on religion, closing churches, destroying religious organizations and their buildings as well as persecuting religious leaders. We use the “religious landscape” concept to analyze the evolution of the religious situation in the city. However, we studied not only the main markers of religion in Ekaterinburg, but also the number of parishioners and the frequency of everyday religious rites. The study is based on documents extracted from the local archives and statistical aggregates. This allowed us to reconstruct the decline of the Orthodox landscape and its main features in three different periods between 1917 and 1941. We argue that the Bolsheviks’ anti-religious measures in the 1920s should be considered as part of the general European secularization, which started before 1917. The data obtained give grounds to put forward a hypothesis about the weak effect of the Bolsheviks’ measures regarding the Orthodox Church nucleus — its active parishioners, for about 25% of the city’s population kept practicing the main religious rites until the mid-1930s.

PRAISE OF THE CONVERT: BELIEVE AND BELONG FROM THE CATHOLICITY OF LATIN AMERICA

Latin America was considered for many years the main bastion of Catholicism in the world by the number of parishioners and the influence of the church in the social and political life of the región, but in recent times there has been a decrease in the catholicity index. This paper explores three variables that have modified the identity of Catholicism in Latin American countries. The first one refers to the conversion processes that have expanded the presence of Christian denominations, by analyzing the reasons that revolve around the sense of belonging that these communities offer and that prop up their expansion and growth. The second variable accounts for those Catholics who still belong to the Catholic Church but who in their practices and beliefs have incorporated other magical or esoteric scheme in the form of religious syncretisms, modifying their sense of being Catholics in the world. The third factor has a political reference and has to do with the concept of laicism, a concept that sets its objective, not only in the separation of the State from the Church, but for historical reasons in catholicity restraint in the public space which has led to the confinement of the Catholic to the private, leaving other religious groups to occupy that space.

Положение приходских священно- и церковнослужителей в России в 1917–1930 годах

This article is devoted to analysis and tries to describe the situation of the parish (white) clergy in Russia in the period from 1917 to 1930-ies of XX century. The aim of the work is based on the study of documents, legal sources, theses, and sources of periodicals to trace the change of position of the clergy, not only in cities but also in rural areas, one of the most difficult periods in the history of the Russian Orthodox Church. For the writing of this article the author used the following methods: system (analysis of the situation of clergy and the development of relations between the clergy and the state in the specified chronological period), the historical-genetic (the desire to identify regularities of change of the social status of the priests and members of clergy in accordance with the constantly changing conditions of life in the country). The result of this work was that the position of the parish clergy, from 1917 until 1941, has undergone drastic changes not only in economic but also in social and ethical terms. The main factors of these changes (and not in a good way) were: a decrease in the number of parishioners and conduct a service, deprivation of state assistance in providing material support to the clergy, restriction of rights, the constant waves of anti-religious campaign and repression. However, despite the tightening of conditions of life, the clergy continued to perform their duty and remained faithful to his Homeland that could not go unnoticed and further leads to the change of relations between the Soviet government and representatives of the clergy, but still with a predominance of anticlerical sentiment in the society until the collapse of the Soviet Union. The results allow drawing attention to one of less studied issues in the history of the life and work of the parish clergy with the possibility of a further examination with the involvement of the instruments of the clergy in exile in Europe and America.

SIEĆ PARAFIALNA W DIECEZJI EŁCKIEJ

The Diocese of Ełk was established in 1992 as a major change in the structure of the Churchin Poland. It connects the land belonging in the past to various forms of the Polish state and theGerman state, as well as the Russian state. As a result of these conditions, the parishes of theRoman Catholic Church in this area have arisen in different circumstances and have distincttraditions. Parishes are currently experiencing similar problems. Within the Diocese of Ełk therewas an increase in the number of parishes and the process of unifying the way they functioned.