20世纪60年代下半叶乌克兰苏维埃社会主义共和国党国结构“组织教会网络”的实践

Yu. Pomaz
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摘要

对苏联历史事件的反思主要涉及政教关系领域。苏联时期文化和建筑遗产的重大损失使得研究20世纪60年代下半叶教堂建筑的清算机制成为必要。文章的目的和目标。决定关于乌克兰苏维埃社会主义共和国俄罗斯东正教教会网络的宗教领域的国家政策原则及其党国结构实施方法。研究方法。研究方法是基于一套哲学、一般科学和历史的方法和原则。为了解决研究的具体任务,还采用了客观性、历史主义、系统性和全面性的原则。研究的结果。20世纪60年代后半期的标志是官方对宗教领域的看法自由化,放弃了对抗宗教和教会的镇压方法,开始潜在地破坏神圣建筑,以及苏联国家对文化遗产的虚无主义态度占主导地位。俄罗斯东正教会仍然完全服从于无视其合法权益的苏维埃国家。讨论。“解冻”时期的镇压和建设共产主义社会的失败导致公众对公正福利国家的可能性失去信心。很明显,通过实行迫害,限制牧师的权利,禁止他们在神学院学习,苏联政府正在削弱其权威。因此,在20世纪70年代,苏共中央理论家提出了一种新的政教关系模式——适应共产主义。党的政策没有发生根本变化,坚持马克思主义关于宗教是人民鸦片的学说。国家政策的反教会取向仍然存在,只是其形式和方法发生了变化。东正教教堂大规模关闭的时期被一个新的长期时期所取代,这个时期被称为“精简宗教网络”时期。结论。20世纪60年代中期,国家的宗教政策方向之一是有针对性地清理俄罗斯东正教教堂的宗教建筑。其主要原因是国家领导层在意识形态和政治上的优先考虑。关闭和摧毁宗教建筑是党国结构在乌克兰苏维埃社会主义共和国宗教领域执行其政策过程中的系统行动。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
THE PRACTICE OF «ORGANIZING THE CHURCH NETWORK» BY PARTY-STATE STRUCTURES OF THE UKRAINIAN SSR IN THE SECOND HALF OF THE 1960S
The rethinking of the events of the Soviet past largely concerns the sphere of church-state relations. The significant losses of cultural and architectural heritage during the Soviet period make it expedient to study the mechanisms of liquidation of church buildings in the second half of the 1960s. The purpose and objectives of the article. To determine the principles of state policy in the field of religion and methods of its implementation by party-state structures concerning the church network of the Russian Orthodox Church in the Ukrainian SSR. The research methodology. The research methodology is based on a set of philosophical, general scientific, and historical methods and principles. To solve the specific tasks of the study, the principles of objectivity, historicism, systematicity, and comprehensiveness were also used. Research results. The period of the second half of the 1960s was marked by the liberalization of official views on the religious sphere, the abandonment of repressive methods of fighting religion and the Church, the beginning of the latent destruction of sacred buildings, and the dominance of the Soviet state’s nihilistic attitude toward cultural heritage. The Russian Orthodox Church remained entirely subordinate to the Soviet state, which disregarded its legitimate rights and interests. Discussion. The repressions of the “Thaw“ period and the failure of building a communist society led to a loss of public confidence in the possibility of a just welfare state. It became clear that by practicing persecution, restricting the rights of priests, and banning them from studying in theological schools, the Soviet government was undermining its authority. Therefore, in the 1970s, ideologues of the CPSU Central Committee proposed a new model of churchstate relations — the adaptation to communism. There were no fundamental changes in party policy, as it was based on the Marxist doctrine of religion as the opium of the people. The anti-church orientation of state policy remained, only its forms and methods were transformed. The period of massive closure of Orthodox churches was replaced by a new long-term period, called the period of “streamlining the religious network”. Conclusions. One of the directions of the state’s policy towards religion in the mid-1960s was the targeted liquidation of religious buildings of the Russian Orthodox Church. The main reasons for it were the ideological and political priorities of the state leadership. The closure and destruction of religious buildings were systematic actions of the party-state structures in the process of implementing their policy in the field of religion in the Ukrainian SSR.
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