scholarly journals Między Kijowem a Konstantynopolem Relacje Kościoła ukraińskiego z Patriarchatem Ekumenicznym (X–XXI w.)

2019 ◽  
pp. 67-95
Author(s):  
Konrad Kuczara
Keyword(s):  
Soviet Union ◽  
Second World War ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
World War ◽  
Russian Orthodox Church ◽  
The Soviet Union ◽  
In The Beginning ◽  
The 19Th Century ◽  
Second World

Relations between the Ukrainian Church and Constantinople were difficult. This goes back as far as 988, when the Christianisation of the Rus created a strong alliance between Kiev and the Byzantine Empire. There were times when Constantinople had no influence over the Kiev Metropolis. During the Mongolian invasion in 1240, the Ukranian region was broken up and Kiev lost its power. The headquarters of the Kiev Metropolis were first moved to Wlodzimierz nad Klazma in 1299 and then to Moscow in1325. In 1458 the Metropolis of Kiev was divided into two; Kiev and Moscow, but Kiev still remained under the jurisdiction of the Patriarchate of Constantinople. Since that time, the orthodox hierarchs of Moscow no longer adhered to the title Bishop of Kiev and the whole of Rus and in 1588 the Patriarchate of Moscow was founded. In 1596 when  the Union of Brest was formed,  the orthodox church of the Polish Lithuanian Commonwealth was not liquidated. Instead it was formally revived in 1620 and in 1632 it was officially recognized by king Wladyslaw Waza. In 1686 the Metropolis of Kiev which until that time was under the Patriarchate of Constantinople was handed over to the jurisdiction of Moscow. It was tsarist diplomats that bribed the Ottoman Sultan of the time to force the Patriarchate to issue a decree giving Moscow jurisdiction over the Metropolis of Kiev. In the beginning of the 19th century, Kiev lost its Metropolitan status and became a regular diocese of the Russian Orthodox Church. Only in the beginning of the 20thcentury, during the time of the Ukrainian revolution were efforts made to create an independent Church of Ukraine. In 1919 the autocephaly was announced, but the Patriarchate of Constantinople did not recognize it. . The structure of this Church was soon to be liquidated and it was restored again after the second world war at the time when Hitler occupied the Ukraine. In 1992, after the dissolution of the Soviet Union, when Ukraine gained its independence, the Metropolitan of Kiev requested that the Orthodox Church of Ukraine becomes autocephalous but his request was rejected by the Patriarchate of Moscow. Until 2018 the Patriarchate of Kiev and the autocephalous Church remained unrecognized and thus considered schismatic. In 2018 the Ecumenical Patriarchate of Constantinople looked  into the matter and on 5thJanuary 2019, the Orthodox Church of Ukraine received it’s tomos of autocephaly from Constantinople. The Patriarchate of Moscow opposed the decision of Constantinople and as a result refused to perform a common Eucharist with the new Church of Ukraine and with the Patriarchate of Constantinople.

scholarly journals Stalin's Hollow Cross-the Russian Orthodox Church as a Tool of Soviet Foreign Policy

2011 ◽  
Vol 2 (2) ◽  
pp. 31-40
Author(s):  
Jordan Hupka
Keyword(s):  
Soviet Union ◽  
Second World War ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
World War ◽  
Russian Orthodox Church ◽  
Soviet Government ◽  
The Soviet Union ◽  
Second World ◽  
The Church

It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its war against the church. The Kremlin soon saw the Church as a useful tool to help aid in the re- occupation of Eastern Europe.

“To Select and Appoint...”: Organization of the Institute of the Comissioner Council for Religious Cults in the Molotov Region. 1944 – 1946

2019 ◽  
pp. 52-66
Author(s):  
Glushaev ◽  
Goleva
Keyword(s):  
Second World War ◽  
The State ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
State Archive ◽  
World War ◽  
Russian Orthodox Church ◽  
Religious Associations ◽  
Perm Krai ◽  
Second World

the publication presents documents from the collections of the State Archive of the Perm Krai – SAPK. The documents deal with the genesis of the institution of the commissioner Council for religious cults in the Molotov region during the Second world war. The relevance of the study is to study the Soviet state-confessional policy in 1944–1946 years. The main aspects of reforming the anti-religious policy of the USSR in the conditions of the Second world war are considered in substantial monographs. The attention of most researchers is focused on the relations between the state and the Russian Orthodox Church and the activities of the Council for the Affairs of the ROC. To a lesser extent, the formation of the institution of commissioners of the Council for religious cults in the regions has been studied. Archival materials show the practices of the authorities with the help of which the organization of the institution of the commissioner took place. The commissioners were to control local religious associations. Documents from the Fund of the commissioner Council for religious cults (SAPK F. r–1204. Op. 2. D. 9) have been prepared for publication in accordance with the existing rules.

scholarly journals Religious policy of the Soviet authorities during the Second World War

2020 ◽  
Vol 130 (1) ◽  
pp. 84-93
Author(s):  
T. Zholdassuly ◽  
◽  
K.M. Ilyassova ◽  
Keyword(s):  
World War Ii ◽  
Second World War ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
World War ◽  
Russian Orthodox Church ◽  
Religious Policy ◽  
The World ◽  
Second World

This article intends the change in the Soviet Religion Politics during the World War II. At first the Soviet Religion Politics and the Soviet opression against religion after the WWII is explained. It reveals how the Soviet Religion Politics changed abruptly, futhermore their appeal to clergy to unite the believers against enemy. The formation of the Russian Orthodox Church and four Spiritual Administrations of Muslims has also been mentioned in this work. Besides, it explains that The Soviets had to give freedom to religion in order to get foreign and local Muslims’ support and did every possible means to raise people’s spirit. The information that all believers, especially Muslims contributed to the victory also that they financially and materially supported the soldiers, families is given with archive documents. This contribution lasted after the war. Accordingly Muslims were praised for it, resulting in Islam and State reconciliation.

scholarly journals Gender Image of Japan in Russia and the USSR: From the Country of Women to the Country of Samurai (from the End of the 19th Century to the Second World War)

2018 ◽  
pp. 67-89
Author(s):  
A. N. Meshcheryakov
Keyword(s):  
Soviet Union ◽  
19Th Century ◽  
Second World War ◽  
Russian Language ◽  
World War ◽  
The Soviet Union ◽  
The Feminine ◽  
The 19Th Century ◽  
Second World ◽  
Initial Process

The word “samurai” firmly rooted in the modern Russian language, along with Fujiyama, geisha and sakura. Though obviously this was not always the case. This article traces the initial process of perceiving the concept of samurai in pre-revolutionary Russia and the Soviet Union: from the 1890s, from the first military victories of rapidly modernizing Japan, to the RussoJapanese War and further to the beginning of the Second World War. Initially endowed with features of “childishness” or “femininity,” gentleness and grace, the image of Japan is gradually becoming “masculine” and is increasingly associated with the concept of “samurai.” At first, this concept is related to such qualities as belligerence and cruelty but also loyalty to lord and “knightly” honor. Often, following Nitobe Inazo, the best qualities of the Japanese are generally traced back to the samurai tradition. Later, the Japanese appear in an increasingly caricature form, as greedy but powerless aggressors. At first, this image is not associated with the concept of “samurai” but by the 1930s fused with it. At the same time, Soviet authors criticize the “feminine” perception of Japan – they describe both the ruling exploiter and the exploited worker with “masculine” traits. The article examines the early Japanese borrowings in Russian dictionaries of foreign words, the images of the Japanese in the writings of Russian and Soviet writers, the characteristics of the country and its inhabitants in popular editions devoted to Japan as well as in propaganda texts and pictures.

Middle East Direction in the Diplomatic Mission of the Moscow Patriarchate in 1943 — the mid-1950s

Istoriya ◽  
2021 ◽  
Vol 12 (8 (106)) ◽  
pp. 0
Author(s):  
Maksim Kail
Keyword(s):  
Second World War ◽  
Russian Orthodox ◽  
Orthodox Church ◽  
Holy Land ◽  
World War ◽  
Russian Orthodox Church ◽  
Soviet Government ◽  
State Of Israel ◽  
Second World

The article analyzes the practice of restoring church contacts between the Russian Orthodox Church and the patriarchs of the Orthodox East and the reconstruction of the church infrastructure in the Holy Land after the break in the Second World War in 1943 until the end of the Stalinist era. Russian Orthodox Christianity was able to regain its presence in the Holy Land through the organization of diplomatic visits and gifts to the new head of the Russian Church, Patriarch Aleksei I, with the support of the Soviet government. This "return" after the formation of the State of Israel and with its support was accompanied by the displacement of the structures of the Russian Orthodox Church Abroad and the redistribution of church property in the region. The restoration of the presence of the USSR and the ROC in the region had long-term consequences for state-church relations in the USSR.

Implications

2017 ◽  
Author(s):  
Mark Edele
Keyword(s):  
Soviet Union ◽  
Second World War ◽  
Soviet Regime ◽  
World War ◽  
Ongoing Debate ◽  
Middle Position ◽  
The Soviet Union ◽  
War Effort ◽  
Second World

This chapter turns to the present and explains the implications of the current study for the ongoing debate about the Soviet Union in the Second World War and in particular about the role of loyalty and disloyalty in the Soviet war effort. It argues that this study strengthens those who argue for a middle position: the majority of Soviet citizens were neither unquestioningly loyal to the Stalinist regime nor convinced resisters. The majority, instead, saw their interests as distinct from both the German and the Soviet regime. Nevertheless, ideology remains important if we want to understand why in the Soviet Union more resisted or collaborated than elsewhere in Europe and Asia.

Brazilian historiography on the participation of the USSR in the Second World War

2021 ◽  
pp. 97
Author(s):  
Boris Martynov
Keyword(s):  
Soviet Union ◽  
Second World War ◽  
World War ◽  
Correct Treatment ◽  
The Soviet Union ◽  
The People ◽  
International Authority ◽  
The Common ◽  
The Baltic ◽  
Second World

The article deals with the evolution of views of the Brazilian authors on the role, played by the Soviet Union in the WWII and its contribution to the victory of the anti-Hitlerian coalition. It contains a historiographical review of the works, written by the Brazilian authors on the theme, beginning from 2004. One follows the process of their growing interest towards clarifying the real contribution of the Soviet part to the common victory, along with the rise of the international authority of Brazil and strengthening of the Russo – Brazilian ties. One reveals the modern attitude of Brazilian authors towards such dubious or scarcely known themes as the Molotov – Ribbentrop pact, the battles for Smolensk and Rhzev, town–bound fights in Stalingrad, liberation of the Baltic republics, the Soviet war with Japan, etc. The author comes to conclusion, that in spite of the Western efforts to infuse the people`s conscience with the elements of the “post – truth” in this respect, the correct treatment of those events acquires priority even in such a far off from Russia state, as Brazil.

From Buzuluk to London: The Combat Trail and Everyday Service of Women Auxiliaries in the Polish Army (1941–1945)

2019 ◽  
Vol 39 (2) ◽  
pp. 263-287 ◽  
Author(s):  
Anna Marcinkiewicz-Kaczmarczyk
Keyword(s):  
Soviet Union ◽  
Middle East ◽  
Daily Life ◽  
Second World War ◽  
World War ◽  
The Soviet Union ◽  
Second World

This article explores the establishment of the Polish Women’s Auxiliary Service (was) as part of the complex story of the formation of a Polish army in exile. In 1941, after the German invasion of the Soviet Union, the Polish Army in the Soviet Union was established. The Women’s Auxiliary Service was formed at the same time as a means to enable Polish women to serve their country and also as a way for Polish women to escape the Soviet Union. The women of the was followed the Polish Army combat trail from Buzuluk to London, accompanying their male peers first to the Middle East and then Italy. The women of the was served as nurses, clerks, cooks and drivers. This article examines the recruitment, organization and daily life of the women who served their country as exiles on the battlefront of the Second World War.

scholarly journals The national camp and the concept of a federation during the Second World War

1970 ◽  
Vol 24 ◽  
pp. 256-276
Author(s):  
Dariusz Miszewski
Keyword(s):  
Soviet Union ◽  
Central Europe ◽  
Second World War ◽  
Global Level ◽  
World War ◽  
Nation States ◽  
The Soviet Union ◽  
The Government ◽  
Post War ◽  
Second World

During the Second World War, the national camp preached the idea of imperialism in Central Europe. Built peacefully, the Polish empire was supposed to protect the independence and security of countries in Central Europe against Germany and the Soviet Union, and thus went by the name of “the Great Poland”. As part of the empire, nation-states were retained. The national camp was opposed to the idea of the federation as promoted by the government-in-exile. The “national camp” saw the idea of federation on the regional, European and global level as obsolete. Post-war international cooperation was based on nation states and their alliances.

God Save the USSR

2021 ◽  
Author(s):  
Jeff Eden
Keyword(s):  
Soviet Union ◽  
Religious Life ◽  
Second World War ◽  
The State ◽  
Religious Leaders ◽  
World War ◽  
Holy War ◽  
The Soviet Union ◽  
Red Army ◽  
Second World

God Save the USSR reviews religious life in the Soviet Union during the Second World War and shows how, as the Soviet Red Army was locked in brutal combat against the Nazis, Stalin ended the state’s violent, decades-long persecution of religion. In a stunning reversal, priests, imams, rabbis, and other religious elites—many of them newly released from the Gulag—were tasked with rallying Soviet citizens to a “Holy War” against Hitler. The book depicts the delight of some citizens, and the horror of others, as Stalin’s reversal encouraged a widespread perception that his “war on religion” was over. A revolution in Soviet religious life ensued: soldiers prayed on the battlefield; entire villages celebrated once-banned holidays; and state-backed religious leaders used their new positions to not only consolidate power over their communities but also petition for further religious freedoms. As a window on this wartime “religious revolution,” this book focuses on the Soviet Union’s Muslims, using sources in several languages (including Russian, Tatar, Bashkir, Uzbek, Persian, and Kumyk). Drawing evidence from eyewitness accounts, interviews, soldiers’ letters, frontline poetry, agents’ reports, petitions, and the words of Soviet Muslim leaders, the book argues that the religious revolution was fomented simultaneously by the state and by religious Soviet citizens: the state gave an inch, and many citizens took a mile, as atheist Soviet agents looked on in exasperation at the resurgence of unconcealed devotional life.

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