Victor Kichera

Constructing Ukrainian National Identity in the Subcarpathian Rus by the Greek Catholic Order of St. Basil (1919 - 1939)

Victor Kichera - Associate Professor of History of Ukraine, Uzhgorod National University (Ukraine), vkichera@ukr.net

For a long time historical Transcarpathia made part of the various countries. In a foreign cultural environment the local church developed a unique system of relations with the state, keeping intact the ritual-liturgical foundations, including Slavonic language. The article focuses on the reform of the Galician Basilians in Subcarpathian Rus, whose activity caused a collision of Ukrainian, Hungarian and Romanian nationalisms. It explores the particular ways of using the structures of the Basilian Order by the Galician monks for designing the Ukrainian identity in the region.

Keywords: Basilian order, Greek Catholic Church, Old Slavonic language, nationalism, ritual, ethos.

For centuries, Transcarpathia was part of various state entities: for centuries - as part of the Kingdom of Hungary, for short periods - in the Ottoman Empire, in the Austro-Hungarian monarchy, and after the Treaty of Saint-Germain in 1919 - in Czechoslovakia. In the era of Hungary and Austria-Hungary, the territory was called the Upper Region or Subcarpathia, in the Czechoslovak period-Subcarpathian Rus. Transcarpathia should be considered as a separate religious and cultural region. Communication of the local intelligentsia and clergy with representatives of other Ukrainian lands in the XIX - early XX centuries was irregular and took place mainly among the intelligentsia of the Moscow-Filsky direction. Until the 1920s, there was no clear understanding of Ukrainian identity in this region. For example,

page 184
The cultural and educational organization of Ukrainophiles "Prosvita" in Galicia originated in 1868, and came to Subcarpathian Russia only in 1920.

Transcarpathia can be considered a peculiar fringe of each of the states it was part of - an original frontier, a border that, according to Frederick Jackson Turner, "is the outer edge of the wave"1, "civilizing" the region in the spirit of the dominant cultural environment. The cultural environment actively influences the formation of ethnic identity 2. Of course, the Old Slavonic language, history, its heroes, and confessional features by the middle of the 20th century formed the specifics of the region under study, distinguishing it from Galicia and even more so from other Ukrainian territories. According to a group of authors from the Ukrainian Catholic University, who refer to Mykola Chubaty, in Transnistrian Ukraine, under the pressure of the Russian Empire, "the progressive intelligentsia was brought up on the ideas of nihilism. Religion has become synonymous with reaction. Together with tsarism, the revolutionary destroyed religion, and with it the idealistic worldview and ethics. " 3 Galicia, on the other hand, remained confessionally and culturally close to Sub-Carpathian Russia. But for the Greek Catholic Church in Galicia, relations with all-Ukrainian nationalism remained a significant problem, which was not widespread in Subcarpathia by the beginning of the 20th century.

Ukrainian nationalists tried to use the church as a tool for achieving the highest good-the prosperity of the nation. In their rules, they formally referred to Christian values, but put a different content in them. Ideologists of Ukrainian nationalism tried to use religious rhetoric to create a kind of national cult with new rites, holidays and symbols of the church4. The question was "how to use religion and the church for your own benefit."

1. Тернер Ф. Д. Значення фронтиру для американської історії // Україна Модерна. Пограниччя. Окраїни. Периферії. 2011. N 18. С. 13. Київ: Критика.

2. Giddens E. Sotsiologiya [Sociology], 2nd ed., completely revised. Moscow: Editorial URSS Publ., 2005, p. 221.

3. Зайцев О. Націоналізм і релігія: Греко-Католицька Церква та український національний рух у Галичині (1920 - 30-ті роки). Львів: Видавництво Українського Католицького Університету, 2011. С. 322.

4. Ibid. From 223, 229.

page 185
nationalist movement"5. In general, it can be argued that the nationalists ' idea of the nation as the highest value in practice began to negate the idea of God6. The condemnation of integral nationalism by the Greek Catholic Church in Galicia, especially after the terrorist attacks, contributed to the formation of its own Christian nationalism.7
Thus, in Galicia, already in the 30s of the XX century, there was a difficult relationship between the church and the Ukrainian nationalist movement. At that time, nationalism, unlike communism during Stalin's famine and repression, had not yet carried out its greatest crimes in the person of Adolf Hitler during World War II, but even then the Greek Catholic Church in Galicia evaded the ideology that tried to use Christian ideas, replacing God with a nation. On the other hand, the church created its own Christian nationalism, the consequences of the spread of which in the conditions of the non-cultural environment of Subcarpathian Rus were extremely contradictory precisely because of the peculiarities of Galician-style nationalism, which we will consider below.

Galicia as part of Poland was going through difficult times, and the reaction to Polish nationalism was the formation of the Ukrainian nationalist movement. One of the centers of Christian nationalism in Galicia was the Basilian monks of the Order of St. Basil the Great (OSVV). They were the source of the Ukrainian nationalism that spread from Galicia to Subcarpathian Rus. The Order originated during the time of Metropolitan Joseph Velyamin of Rutskoi in the 17th century in the Ukrainian-Belarusian lands. In religious matters, OSVV was subordinate to the local bishop of Mukachevo. Starting in 1733, the region was given the position of Proto-Igumen 8, who managed all the monasteries of the province of OSVV within Hungary.

5. Ibid., p. 249.

6. Ibid., p. 342.

7. Ibid., p. 326. According to the authors, the active activity of nationalists, especially after the assassination of Polish Interior Minister Bronislaw Peracki, contributed to the alienation of the Greek Catholic Church from the nationalist movement, while forming and spreading Christianity with elements of patriotism among the laity. At the same time, relations between the Greek Catholic Church and OUN nationalists remained tense.

8. The Proto-Abbot was elected during the chapter (council) every three years and ruled over all the monasteries. Individual monasteries were run by abbots, i.e. abbots-

page 186
"Modernization" of the Order in Subcarpathian Russia

Under the Saint-Germain Peace Treaty of September 10, 1919 Hungarian Rus became part of Czechoslovakia as Subcarpathian Rus. The situation of the local monasteries did not improve compared to the pre - war period-the Basilian Order was experiencing a deep crisis. The final blow was the separation of the Marijapovčan (located on the territory of Hungary) and Biksad (on the territory of Romania) monasteries. Both monasteries have long been part of the Order. In these circumstances, an effective reform of the Order was necessary.9 All previous attempts at reform, such as those made by Bishop Yuli Firtsak (1903) and the Hungarian Basilians themselves on the basis of the Uzhgorod Monastery (1909-1912), were unsuccessful.

The immediate beginning of the reform was a letter from Fr. Anastasia Kalisha of October 30, 1920 In order to establish postgraduate studies and novitiates, he makes the following appointments: Fr. Hieronymus Malitsky, Master of the novitiate-Fr. Gleb Kinakh, Deputy Abbot and Assistant Master-fr. Polikarp Vulik 10. About the fourth-O. Stephane Reshetilo is not mentioned in this letter; he probably joined the reformers later than 11. All these monks, natives of Galicia, took up the main positions 12. The arrival of the three Reformist fathers in Subcarpathian Rus is also reported in the Galician press.13
One of the conditions for the reform was the creation of a novitiate (school for the education of monastic youth) in Mukachevo in 1921.

members who were also elected during the councils. In Hungary, the patron saint of the province was St. John the Baptist. Nikolay.

9. Starting from 1733, the position of proto-abbot is introduced in Hungary. The Proto-Abbot heads a province, usually in a separate state, and reports to the Archimandrite of the entire order in Rome, chosen from among the provincial representatives.

10. State Archive of the Transcarpathian region (hereinafter referred to as GAZO). f. 64. Monastery of the Order of Basilians in Mukachevo. Op. 3. d. 950. Circular of the Bishop of the Mukachevo diocese on the release of monks from certain monasteries, on the release of the Mariyapovchansky and Biksadsky monasteries from the jurisdiction of the proto-abbot of the Mukachevo Monastery, and on other administrative issues. l. 20.

11. Фенич В. Малоберезнянський Свято-Миколаївський монастир та нарис історії чину св. Василія Великого на Закарпатті. Uzhgorod: V. Padyaka Publishing House, 2004, p. 58.

12. GAZO. F. 64. Op. 3. D. 1201. Personnel records of the Mukachevo monastery. For 3 liters.

13. Реформа закарпатських О. О. Василіян // Нива. 1921. N 3. P. 100.

page 187
Gleb Kinakh, a Galician, was appointed Master of the future monks. Later, each monastery was reformed one after another: Uzhgorod and Mariyapovchansky (1923), Biksadsky (1925), Malobereznyansky (1926-1928), Imstichevsky (1931), Boronyavsky (1938). Krasnobrodsky and Bukovsky monasteries were destroyed during the First World War14. Subsequently, the same Galician monks or monks trained by them headed the abodes mentioned above. For example, in 1923 Hieromonk Ieronim Malitsky assumed the position of rector of the Uzhgorod monastery. His appointment as abbot of the Uzhgorod monastery looked quite predictable, since the reform of the Mukachevo monastery carried out by him turned out to be very effective. The abbot on Chernechey Mountain became his deputy fr. Peter Bulik. We learn about this from a letter dated November 9, 1923 from Bishop Fr. Anthony Pope to the abbot of the Mukachevo Monastery fr. Peter Bulik is 15. Galician monks not only reformed other monasteries, but were also appointed abbots of these monasteries. Due to the strict hierarchy among the OSVV monks, this contributed not only to the reform of monasteries, but also to the significant spread of pro-Ukrainian ideas in monasteries, and later beyond their borders.

Many monks did not accept the reform, which began in 1921, because it led to radical changes in the activities of the Order. Previously, monks devoted their lives to prayer, as well as physical and intellectual work inside the monastery; after the reform, external activities of monks became a priority - in missions, schools and publishing production. For example, six monks-Pavel Bigari, Nikolai Brinsky, Sylvester Lupish, Stefan Poratunsky, Miron Simersky and Barnabas Shestak-protested against the reform and left the Order with the permission of Rome. Most of them went to North America as missionaries among local Greek Catholics from the Carpathian region. Other monks did not accept the reform: Augustine Maxim (died in 1921), Klimentiy Gavrish, Konstantin Golysh, Methodius Kralitsky, Bartholomew Motri-

14. См: Кічера В. Заснування і діяльність монастирів Чину Святого Василія Великого на Закарпатті (1733 - 1950 роки). Author's abstract. on zdob. nauk. step. Candidate of Historical Sciences Uzhgorod, 2008. pp. 13-14.

15. GAZO. F. 151. Board of the Mukachevo Greek Catholic Diocese, Uzhgorod. Op. 7. d. 1192 "a". The case of the activity of the Basilian Order in the territory of Pod-Carpathian Russia. L. 34.

page 188
However, judging by their surnames, these monks are unlikely to have been of Ukrainian origin, which probably explains their rejection of pro-Ukrainian influences, although this is only a guess. "Unreformed" monks were forbidden to have a novitiate, which as a result led to their gradual displacement. Only ten hieromonks accepted the reform: Proto-Abbot Joachim Homa, Sebastian Boyczyk, Dionysius Zhatkovich, Teofan Skiba, Athanasius Maximus, Augustine Pope, Theodore Legeza, Leontius Dolgoi, Leo Manu, and Emilian Ayaki. 16 For the final reform, they had to pass novitiate again. So, the monks were divided: 11 out of 21 did not accept the radical changes implemented by Galician pro-Ukrainian monks.

Later, the young monks were exposed to the cultural influence of the Galician fathers and were brought up in the Ukrainophile spirit. At the same time, one should distinguish between patriotism and professional activity. For example, it is difficult to doubt Fr. Gleb Kinakh's teaching and research abilities, but the fact remains that the Mukachevo Monastery has developed a pro-Ukrainian cultural environment.

The most difficult situation has developed around the Mariapovchansky monastery, which was located on the territory of Hungary. The reform began with the appointment of the already reformed local hieromonk Fr on December 5, 1923 as abbot of the monastery. Atanasia Maxima, who started the transformation 17. A contemporary researcher of the church, Fr. Athanasius Oros, approves of the latter's activities. In his opinion, the positive result was that Athanasius Maximus, despite his Romanian origin, introduced the Hungarian language into worship. 18 However, he left the position of abbot, and another reformed monk, Leontius Dolgoi, a Hungarian by origin and patriotic spirit, began to manage the monastery. A special feature of the reform in this monastery, as later in Biksadsky, was that it was carried out by local reformed hieromonks, and not by natives of Galicia,

16. Timkovic, Jozafat V., OSBM. (2004) Letopis Bukovskeho monastyra: a historicke zmienky о inych basiliansrych monastyroch na vychodnom Slovensku, p. 141 - 143. Presov: p. Juraj Kusnir.

17. Фенич В. Малоберезнянський Свято-Миколаївський монастир. С. 87.

18. Орос А. Ідентичність греко-католицького духовенства в Угорщині між двома світовими війнами // Ковчег. Науковий збірник із церковної історії; за ред. о. Б Гудзякатаін. Львів: Видавництво Українського Католицького Університету, 2003. N. 4. С 217.

page 189
this was probably due to a certain national resistance. Another feature was that the appointment to the position of abbot often correlated with nationality - more precisely, with the state, if you take into account the change in borders. Thus, the Hungarian cultural environment was formed in the Marijapovčan monastery under the leadership of a Hungarian.

As a result of the activity of the Galician hieromonks, the restoration of the province of St. Nicholas was completed. Nicholas. On July 11-14, 1932, a provincial council was held, where a new leadership was elected. By the decision of the chapter, the new proto-abbot of the province of St. Peter Bulik, who from the very beginning of the reform was very active in Subcarpathian Russia, became the head of St. Nicholas.Fr. Gleb Kinakh became a consultor of 19 Ukrainian monasteries, Fr. Atanasy Maxim became a representative of Romanian monasteries, and Fr. Leontius Dolgoi became a representative of 20 Hungarian monasteries. The election of consultors on the basis of nationality revealed the cultural contradictions that existed within the Order, and at the same time indicated attempts to relieve tension. Thus, with the election of the provincial leadership, the reform of the Basilians was completed, and the main positions in the monasteries of Subcarpathian Russia were occupied by Galician fathers.

A fairly objective description of the internal atmosphere in these monasteries can be found in various information documents of the Czechoslovak state. From the description of the Zhupan government in Uzhgorod for the police department of Subcarpathian Rus dated January 23, 1926, which concerned the monasteries located in Uzhansky Zhup 21 (Uzhgorod and Malobereznyansky), it becomes clear that the authorities were very well informed. In particular, it is reported that training is conducted not in Old Slavonic, but mainly in Ukrainian. It's hard not to see the political implications. It was more profitable for the government to maintain the Old Slavonic language, which prevented the strengthening of ties with the rest of the Ukrainian lands. But, on the other hand, the authorities were well aware of the objective situation that existed in the Order in Subcarpathia. Senior members of the Order who were fully-

19. Consultor - deputy proto-igumen, his adviser, who, for example, performed the functions of the proto-igumen on the ground and during his absence.

20. Нарис історії Василіянського чину Святого Иосафата. Рим: Видавництво ОО. Василіян, 1992. С. 398.

21. Administrative division of Subcarpathian Rus.

page 190
stu were Magyarized, did not find mutual understanding with the monks of the renewed Order, and the main barrier was the language of the church. As already mentioned, the rejection of the reforms was based not only on linguistic, but also on national reasons. At the same time, many old members of the Order (Atanasy Maxim, Leonty Dolgoi, Teofan Skiba, Teodor Legeza, etc.) accepted the changes, but still kept the Old Slavonic language in their office work.

An interesting situation has developed in the Mariyapovchansky monastery. The Hungarian authorities allowed it to be reformed only after agreements were reached, according to which it remained in the sphere of influence of the Hungarian Basilians and was subordinate, until the formation of an independent province, to Proto-Abbot Fr.Joachim Khoma. For this, the monastery invested in the reform, in particular, for the purchase of a printing house in Uzhgorod. As for the Biksad monastery, the Romanian authorities forbade any contact of local Basilians with Hungarian ones, and therefore it was subordinate to the abbot in Lviv23 during the reform, which was geographically and historically more convenient for Romanian Basilians. But the younger generation of these monasteries was brought up mainly in Mukachevo, which indicates the cooperation of these monastic centers during the reform. At the same time, the Basilians of Hungarian origin took the most irreconcilable position in relation to both the Romanian and pro-Ukrainian (Galician) fathers.

The peak of the confrontation between the Hungarian and Galician monks was the events related to the subordination of the Mariyapovchansky monastery. The appeal of June 11, 1929 of the" National Union of Hungarian Greek Catholics " from Budapest to the abbot of the Order contains a request to withdraw the Marijapovchansky Monastery from the jurisdiction of the Subcarpathian province and raise it to the rank of an abbey, i.e. a province (the appeal also gives the reasons for such a request).24. Although no further orders were issued in this regard, the very fact of such an appeal indicates the rejection of Ukrainization on the part of Hungarian Greek Catholics.

22. ГАЗО. Ф. 9" с"/2. Президія Земського уряду Підкарпатської Русі в Ужгороді. Op. 2. d. 779. Переписка з міністерством внутрішніх справ, міністерством народної освіти, поліційними і жупанатськими органами про діяльність монастирів Василіан на Підкарпатській Русі. Т. 1. Л. 16.

23. GAZO. F. 9 "s"/2. Op. 2. D. 779. L. 55-56.

24. GAZO. F. 64. Op. 3. D. 1412. Memorandum of the Hungarian Greek Catholic Society in Budapest to the Pope on presenting the independence of the Mary-Povchansky Monastery from the Galician provincial Proto-Igumenate. l. 1-2.

page 191
So, the reform of the monasteries of the Order in Subcarpathia was completed successfully. A novitiate was established at the Mukachevo monastery, which became a center for educating young people from Czechoslovakia, Hungary, Romania, Yugoslavia, and even Brazil (Josaphat Roga left for his native Prudentopolis on April 25, 1934).25 A printing house was set up in the Uzhgorod monastery, which helped spread Christian ideas and educate the local population in a Christian and patriotic spirit. Missions were conducted.

However, there were also negative aspects. The arrival of pro-Ukrainian Galician monks caused centrifugal tendencies, divisions along national lines: the fall of the Marijapovchansky (Hungary) and Biksadsky (Romania) monasteries, national contradictions within the Order, etc.We can state the displacement of the Hungarian "cultural frontier" within the borders of the Marijapovchansky monastery, as well as the establishment of the Romanian cultural environment in the Biksadsky monastery. Most of the monasteries that remained within Subcarpathian Rus became centers of Ukrainian influence of the Galician type.

Tools for constructing Ukrainian identity

Most of the hieromonks of the old province did not support radical changes, one of the components of which was the spread of Ukrainophile ideas, which clearly contradicted the mainly Hungarian cultural influence in the monasteries of the OSVV studied region.

The education system was central to the order, and it also became a channel of Ukrainian influence. It was directed both at monks who would later become members of the order, and at young lay people. As already noted, the center of education of future hieromonks and brothers was the Mukachevo monastery and its novitiate. 17 novices from different countries - Poland (Galicia), Romania, Hungary, Brazil, Yugoslavia and Czechoslovakia (Prykarpattia) - were accepted to study there26. Subsequently, the number of novices and ccs-

25. Лист з Бразилії // Благовестник. 1934. N 7. P. 108.

26. GAZO. F. 64 Op. 3. D. 1201. Vedomosti ucheta lichnogo sostava Mukachevskogo monastyra [Accounting records of the Mukachevo Monastery]. l. 1-2.

page 192
The number of erasers increased, as evidenced by the inspection of Basilian monasteries on December 10, 1924, by Professor of theology Joseph Foltinovsky, carried out on behalf of Pope Pius XI: at that time the number of students reached 21,27. Further, it is known that in 1926, 36 novices were admitted to the novitiate in Mukachevo.28 And among these novices - 14 clerics, who eventually had to take holy orders, and others-laiki brothers (lay novices), who devoted themselves to monastic life without spiritual dignity.

Among the subjects taught, languages predominated-Latin, Greek, German, Old Slavonic, Hungarian; among other subjects - history, geography, mineralogy29. The third year of the studios, when rhetoric was added, took place mainly in Galicia.30 After that, successful monks went to study theology in Rome (this was the last stage of training). For example, following the results of the 1931/32 academic year, the Galician Proto-igumen Fr. Stefan Reshetilo is one of six graduates of the province of St. Petersburg. Paul Myskiv was the only one who recommended Nicholas to the Roman studios. 31 In 1926, 5 students of the Mukachevo Novitiate were studying in Rome, and two of them were Brazilian citizens-Roman Martynets and John Roga. The final stage of training was also held in Poland (mainly in Galicia), where 11 pupils of the Mukachevo monastery 32 studied. Among them is a native of Serbia, Hristofor Myskiv; in 1932, he returned to the Carpathian region, was ordained a priest and managed the initial studios in the Malobereznyansky monastery.33 In the same monasteries, Joseph Zavadyak, a native of the Carpathian region, studied philosophy and theology.34 But all of them at the initial stage passed novitiate in Mukachevo, and early scholastic studios-in the Malobereznyansky monastery, that is, in the sphere of influence-

27. GAZO. F. 151. Op. 7. D. 1536. Report of Professor of Theology Joseph Foltinowski on the results of the inspection of the Basilian Order monasteries in Slovakia and Subcarpathian Russia and correspondence on this issue. l. 3.

28. GAZO. F. 9 "s"/2. Op. 2. D. 779. L. 52.

29. GAZO. F. 64. Op. 3. D. 1431. L. 1.

30. GAZO. F. 64. Op. 3. D. 1574. Personal documents of the monks of the Basilian Order. l. 20.

31. GAZO. F. 64. Op. 3. D. 1574. L. 36.

32. GAZO. F. 9 "s"/2. Op. 2. D. 779. P. 52.

33. Фенич В. Малоберезнянський Свято-Миколаївський монастир... С. 91.

34. Ibid., pp. 98-99.

page 193
research institute of Galician monks 35. Most of the monks were educated in Galicia or under the influence of Galician monks. An example is Vladimir Fenich's research on fr. Sevastiana Szabola, a Slovakian by birth who "adopted" Ukrainian identity 36.

Here it is necessary to emphasize that the Galician stage of training for most monks was crucial in terms of accepting not only Ukrainophile ideas, but also the Ukrainian identity that prevailed among young theologians after their return to the monasteries of Subcarpathian Russia. Later occupying important positions in the system of education and upbringing, they spread Ukrainophile ideas.

After the reformation of the Uzhgorod monastery in 1923, its abbot became a native of Galicia Ieronymos Malitsky. There was a boarding school attached to the monastery, which in 1924 had 75 civilian school students.37 Already in the time of Abbot Fr. Peter Kotovich, in 1925, a printing house was set up at the monastery, which was also part of the reform. Roman Boychyk from Galicia, whose appointment was previously opposed by the bishop in 1923, became the prefect of the boarding school.38 According to the report for the 1926/27 school year, there were 85 students in the boarding school of the Basilian fathers: they spent the night, ate, received education and medical care (the poor received all this for free)39. The director was Fr. Miron Kalinets, and his deputy was Fr. Iosif Martynets, prefects-Fr. Josaphat Roga and fr. Maryan Stankaninets 40. The success of this institution is evidenced by the growth in the number of students who study abroad.-

35. GAZO. F. 64. Op. 5. d. 456. Private correspondence of monks. l. 6.

36. Фенич В.І. Між сакральним і профанним: формування еклезіальної та національної ідентичності о. Севастьяна Сабола до 1945 р. // Науковий вісник Ужгородського університету: Серія історія. Ужгород: Видавництво Ужгородського національного університету "Говерла", 2013. N 30. С. 27 - 45.

37. GAZO. F. 151. Op. 7. D. 1536. L. 3.

38. The prefect was engaged in educational work in a monastery, seminary, gymnasium. Opposition to the appointment of the Galician monk Roman Boychyk to an educational position by Bishop Anthony Pope was most likely caused by the fear that this would increase the Ukrainophile influence on young people.

39. Зведомлення руськое держ. Real. Anthem. and its even-row oddelov cheskikh and madyarskoe VIII cl. in Uzhgorod for the school. rock 1926-27. p. 26.

40. GAZO. F. 64. Op. 3. D. 1551. Correspondence of the General abbot of the Basilian Order with the abbots of monasteries on ecclesiastical and administrative matters. At 256 hp 70.

page 194
In 1938, there were already 98 students in the boarding school41. Taking into account the predominance of Galician monks in leadership positions, it can be assumed that the students were brought up mainly in the Ukrainophile spirit.

The peak of the Order's educational activity was the establishment of the Fathers Basilian Gymnasium 42 in 1937. According to the statistical report for the 1937/38 academic year, 106 pupils were enrolled in it. In all classes, a significant number of hours were allocated for studying the Ukrainian language 43. Among the monks who worked at the gymnasium were Sevastian Sabol, Polikarp Lozan, Pankraty Guchko, and others. Moreover, monks with Polish citizenship not only controlled the education of future monks, but also engaged in secular youth, which was extremely important, especially in the case of poor children.

In addition to the Basilian fathers, Basilisk sisters also took care of the common population. The sisters of the order were offered to settle in the territory of Subcarpathian Rus ' by Vassilianki from Stanislav (now Ivano-Frankivsk), as stated in an extract from the minutes of the meeting of the Episcopal Consistory of October 29, 1921. The Consistory decided to create a commission consisting of Fathers Yuli Stankaya, Yuli Melesh, Augustin Voloshin and Vasyl Takach to resolve this issue. 44 Augustin Voloshin, known for his pro-Ukrainian stance, provided support in this case.45 The activity of the Basil sisters brought Ukrainophile motives to the social development of the region, especially in the sphere of education. 46 On March 5, 1925, Abbess Magdalena Gumenyuk asked Bishop Peter Gebey to issue a certificate to the sisters, on the basis of which they would form an independent" monastic house", and also to allow them to open a new monastery.

41. 25th anniversary of the NGO boarding school. basilian // A week. 1938. N 11. P. 2.

42. Інавгураційна промова протоігумена о. Полікарпа Булика ЧСВВ, в день відкриття клясичної гімназії Чина ОО. Василіян в Ужгороді // Звідомлення гімназії чина ОО. Василіян в Ужгороді (з правом прилюдности) за шкільний рік 1937 - 38. С. 8.

43. Звідомлення гімназії чина ОО. Василіян в Ужгороді (з правом прилюдности) за шкільний рік 1937 - 38. С. 21 - 29.

44. GAZO. F. 151. Op. 7. D. 745. Correspondence with the rector of the monastery of the Order of St. Basil in Mukachevo about the visit of the daughter of the President of the Czechoslovak Republic Masaryk to the monastery, about the relocation of the Basilic sisters from Stanislavism to the territory of the diocese, etc. on the issues of the monastery's activities. l. 7.

45. GAZO. F. 151. Op. 7. D. 897. Correspondence with the Civil Administration of Subcarpathian Rus on the issue of maintaining the Rank of Basilic sisters. l. 1-3.

46. Sisters of Vasiliyanki in Uzhgorod / / Monthslov for 1925. p. 35.

page 195
novitiate 47. The bishop issued such a certificate on March 12, 1925.48 Immediately after that (March 15, 1925), a boarding school for orphans was opened; 49 according to Fr.Augustin Voloshin, as of March 2, 1927, there were 16 orphans of rural origin50. Interestingly, Fr. Galician became the bishop's commissar for the Basilisk Sisters. Petr Kotovich, who was the rector of the Uzhgorod monastery for a long time 51. Like the Basilian fathers, the sisters faced prejudice and resistance from both a part of the population and the authorities. This is evidenced by the letter of Abbess Magdalene Gumenyuk dated July 2, 1923 to Fr. Peter Bulik 52. The educational activities of the female and male branches of the Basilian Order arouse deep respect, but at the same time it should be emphasized that this education was carried out not only in the Christian, but also in the Ukrainophile spirit.

An important activity of the Order was the missionary work of monks in Subcarpathian Russia and beyond. Missions were another way to spread Ukrainophile ideas, but this time among the general population. Among the well-known missionaries, Fr. Stefan Reshetilo, who delivered sermons with skill, had authority among the local faithful, and exerted great influence on the clergy. In addition to him, well-known missionaries and preachers of the Order were Polikarp Bulik, Jerome Malitsky, Pavel Goidich, Peter Kotovich, and later-Christopher Myskiv, Josaphat Roga and others. For example, in 1924, 9 missions of the Basilian fathers were held: 3 in the Pryashevskaya and 6 in the Mukachevo diocese; in total, 159 sermons were delivered, and there were 12 thousand communicants. In 1925, 7 missions were conducted 53. The regularity of missions was

47. GAZO. F. 151. Op. 7. D. 2000. Decree on granting independence to the Uzhgorod Monastery named after O. Basilian for nuns and on opening the novitiate of the monastery. Arc. 3.

48. GAZO. F. 151. Op. 7. D. 2000. L. 2.

49. GAZO. F. 151. Op. 7. D. 897. L. 12.

50. Ibid., l. 12.

51. GAZO. F. 151. Op. 25. Spr. 2971. Minutes of the Council of the Uzhgorod Convent of the Basilian Order on admission to tonsuring as a nun, correspondence with the abbot on this issue. l. 6.

52. GAZO. F. 151. Op. 7. D. 1192 "a". L. 47.

53. GAZO. F. 64. Op. 3. D. 1291. Extracts from church missions located on the territory of Subcarpathian Rus. L. 1.

page 196
It was high enough to allow the monks to spread their ideas among the faithful far beyond the monastery walls.

At first, the authorities did not pay much attention to the missionary work of the reform fathers, who promoted pro-Ukrainian ideas. Some of them even received Czechoslovak citizenship. Polikarp Bulik and Fr. Ieronim Malitsky), and Fr. Petr Kotovich was granted a residence permit 54. However, some missionaries (in particular, Fr.Stefan Reshetilo) were under police surveillance because of their pro-Ukrainian position. In a telegram sent by one police agency to another, it is stated that in August 1924, in a speech at a holiday in the Mukachevo Monastery (probably on the feast of the Assumption), Fr. Reshetilo expressed ideas that threaten the rights of Czech citizens. In another telegram, it is reported that in June 1925, certain measures were taken by the authorities to prohibit this preacher from staying in Czechoslovakia.55 A secret police report of 27 April 1926 states that most of the members of the Basilian Order are clerical and anti-Czech. 56 According to this report, one of the tasks of the Basilians is to paralyze the Orthodox movement, which was then on a large scale. 57 The question arises: why did the authorities try to expel O. Stefan Reshetilo, who carried out missionary work exclusively among Ukrainians? Most likely, the motives were political: fear of Ukrainization tendencies. It seems that the authorities were more favorable to the Orthodox.

Despite this, the missionary movement continued to develop actively. Religious societies that were established to promote Christian values played a major role in it. Fr. Stefan Reshetilo organized the "Defense of the Faith" society, whose task was to preserve the existing Greek Catholic rite. 58 In 1924, at the initiative of Fr. The Society of the Most Holy Heart of Christ was founded by Pavel Goidich. As part of its activities in 1926, out of 3 thousand pilgrims, 2 thousand

54. GAZO. F. 9 "s"/2. Op. 2. D. 779. L. 49_50.

55. GAZO. F. 9 " s " /2. Op. 2. d. 779. L. 80-81. 56. Ibid. l. 54.

57. Ibid., l. 50. The Orthodox hierarchy was subordinate at that time to the Serbian Patriarchate

58. Ibid., l. 49.

page 197
they took communion; in 1934, the society already had 6 thousand members.59 These organizations were also used to spread Ukrainophile ideas among the clergy and faithful.

Against the background of this missionary success, the authorities continued to be wary of the spread of pro-Ukrainian ideas. A problem for the police was the pamphlet "State Ideas of Subcarpathian Rus", which was distributed in the monastery. The report of the police directorate in Uzhgorod dated January 16, 1926, sent to the leadership of the Political Department, states that the content of the pamphlet threatens State security. According to the police authorities, the threat consisted of the following ideas: first, Subcarpathian Ukraine was declared part of the Ukrainian lands; second, it was claimed that this part of the land was voluntarily annexed to Czechoslovakia; third, the majority of the population, according to the pamphlet, did not want to join Czechoslovakia, because they did not expect the Czechs to grant it to them. autonomy (since it was not granted by the Hungarians); fourth, Subcarpathian Rus should be united with the Ukrainian state; and so on. 60 There were no direct anti-state appeals in the pamphlet, but the state could interpret its content as a manifestation of separatism on a national basis.

In December 1927, Fr. Stefan Reshetilo was forced to go to Galicia on a mission, 61 but soon returned to the Carpathian region.62 The external reason for his return was the treaty between Prague and Rome (February 1928), according to which the state authorities did not interfere with missionary activities. Soviet researchers drew attention to the fact that Stefan Reshetilo was associated with the "Voloshyntsy", and Peter Kotovich - with the "Petliura"63. In addition to attempts to spread pro-Ukrainian ideas, Vassilian was accused of pro-Hungarian propaganda. In a secret document of the Regional Government of Subcarpathian Rus dated September 22, 1928, it was forbidden to carry out palom-

59. Станканинець Й. 10 летя заложения "Товариства Пресвятого Серця Христового" при церкви ОО. Василіян в Ужгороде // Благовестите. 1934. N 6. pp. 81-84.

60. GAZO. F. 9 "s"/2. Op. 2. D. 779. L. 9-11. Probably, they meant the creation of an independent Ukrainian state in the future, which contributed to the concern of the police authorities.

61. Фенич В. Малоберезнянський Свято-Миколаївський монастир... С. 58.

62. GAZO. F. 64. Op. 3. D. 1371. Correspondence of monks and abbots of monasteries of the Basilian Order on ecclesiastical and administrative issues, etc. l. 53.

63. Букович Д. Павутиння омани. Uzhgorod: Karpaty Publ., 1974, p. 57.

page 198
They did not go to Maria Povce because they were campaigning for the Hungarian homeland there.64 This indicates the internal heterogeneity of the Order and attempts to use it by certain states in their national interests.

An important event in the activity of the Order was the creation in 1925 of a Cyrillic printing house at the Uzhgorod Monastery, which mainly printed religious literature. By 1935, this printing house had produced 1,812,250 copies of the monthly newspaper Blagovestnik, 1,50,920 copies of religious newspapers, 767,767 religious books, 78,100 prayer books, 26,800 church calendars, 20,000 scientific papers, and 1,732,250 religious pamphlets.65 The main goal of the printing house was "a cheap book for the poor Rusyn" 66. Indeed, the printing house had a great influence on the social atmosphere in the region, and the Basilians thus spread Christian and patriotic values.

Separately, it is necessary to mention the existence of the Basilian periodical-the monthly "News from Chernechaya Gora", which was published in Ukrainian with significant intersperses of polonisms. The monthly had its own unique features - a small circulation, limited addressees, a concise presentation of information (sometimes in the form of a chronicle) - and rather resembled a newspaper leaflet. This publication, which briefly reported on events and individuals associated with the Mukachevo Monastery, was published for at least two years: the first issue was dated January 1, 1934, and the last known issue was December 18, 1935. 67 Basilians used their own periodical to spread their ideas.

64. Документи свідчать: [зб. док./ comment by A. I. Gaidosh]. 2nd type, add. Uzhgorod: Karpaty, 1985. p. 138. Mariyapovchansky monastery is famous for its icon of the Mother of God, who shed tears three times, and is an old pilgrimage center for Greek Catholics and Orthodox Christians.

65. Фенич В. Малоберезнянський Свято-Миколаївський монастир... С. 58.

66. Potroyny nash yuviley / / Kalendar Blagovestnika na perestupny rok 1936. p. 65.

67. For the duration of the study, the following numbers are available: Visti z Chernechoi Gori. 1. І. 1934. N. 1. С. 1 - 2.; Вісти з Чернечої Гори. 14. II. 1934. N. 2. С. 1 - 2.; Вісти з Чернечої Гори. 4. ПІ. 1934. N. 3. С. 1 - 2.; Вісти з Чернечої Гори. 23. V. 1934. N. 4. С. 1 - 4.; Вісти з Чернечої Гори. 27. VI. 1934. N. 5. С. 1 - 2.; Вісти з Чернечої Гори. 11. VIII. 1934. N. 6. pp. 1-2.; numbers 7 and 8 are unavailable. 17 января 1935 г. вышел 9 номер издания.; Вісти з Чернечої Гори. 17. І. 1935. N. 9. С. 1 - 2.; Вісти з Чернечої Гори. 30. X. 1935. N. 17. С. 1 - 2.; Вісти з Чернечої Гори. зо. XI. 1935. N. 18. С. 1 - 2.; Вісти з Чернечої Гори. 18. XII. 1935. N. 19. pp. 1-2.

page 199
The situation in Romania is not easy. They tried to separate the Biksad monastery from the province, just as they once tried to separate the Mariyapovchansky monastery. Great efforts were made to develop the Order in Romania. For example, in a letter dated June 13, 1936, the archimandrite informs the abbot of the Mukachevo Monastery, Fr. What about Onufriy Burdyak? Atanasy Maxim, with the consent of the local bishop, tried to get the pilgrimage site "Mikula". The Archimandrite ordered not to create obstacles to the Romanian brothers in their activities 68. Thus, among the monks there were certain national confrontations along the lines of Ukrainians vs. Romanians.

According to the Order's current official website, the province of St. Nicholas as of 1939 numbered 39 hieromonks, 43 students,and 47 brothers. 69 The Basilians also carried out active patriotic work before and during the existence of the Carpathian Ukraine (1938-1939). The report of the police directorate in Uzhgorod, addressed to the Zemstvo Government, states that on February 24, 1938, Fr. Stefan Reshetilo, who until then was the proto-abbot of Galicia. The report suggests that his return is connected with the need to resolve the conflict between Archpriest Peter Bulik and Bishop Alexander Stoyka, who banned Basilians from any activity in his own diocese, thereby hindering the development of the "Ukrainian national movement".70 Indeed, this was the period of the greatest upsurge in OSVV. Basilian monks helped restore the spirituality of the Slavic population of the region in its Ukrainian version.

Since 1938, the apostolic administrator Fr. Dionysius Sergius begins appointing Basilians to senior positions in order to promote pro-Ukrainian ideas. Stefan Reshetilo took up the position of secretary of the Diocesan Administration in Khust 71. In 1938, Fr. Khristofor Mys became the chief chaplain of the Carpathian Sich paramilitary organization-

68. GAZO. F. 64. Op. 3. D. 1674. Correspondence between Archimandrite Dionysius of the Basilian Order Tkachuk and his master on the education and training of young monks. l. 4.Most likely, it was about the creation of a monastery by Basilians on the site of pilgrimage of Romanian Greek Catholics called Mikula.

69. Василіянський Чин св. Иосафата: історія Чину [http://www.osbm.in.ua/index.php/chsw/istoriia-chynu, доступ от 04.07.2014].

70. GAZO. F. 9 "s"/2. Op. 2. D. 779. L. 160-161.

71. Фенич В. Малоберезнянський Свято-Миколаївський монастир... С. 59.

page 200
kiv 72, who, if you can trust Piotr Shkrabyuk, even participated in battles (for which they tried to shoot him three times, but he managed to escape)73. Paradoxical is the perception of Ukrainian identity even by Slovaks and Serbs in the first generation, which indicates the inclusiveness of the Ukrainian educational spirit in the Basilian monasteries of Subcarpathian Rus.

After the first Vienna arbitration on November 2, 1938, two lists of people who were supposed to be repressed were compiled (a total of 140 people)74. However, the vast majority of Basilians were firmly committed to their pro-Ukrainian patriotic positions. This indicates the success of the educational work of Basilians. After the Hungarians occupied parts of Transcarpathia, some monks were even arrested. For example, the Hungarian military beat Monk Josaphat Sabelka just because he was Ukrainian 75. Hungarian nationalism should not be justified, but in this case the aggressiveness of the Hungarian military was provoked by Ukrainian patriotism, which once again reveals the negative aspects of nationalism in general, regardless of its origin.

A great deal of organizational work was carried out in Khust with the support of Bishop Dionysius Theophilus. In particular, in January, the publication of the church magazine "Evangelist of the Most Holy Heart of Christ" and "Missionary Calendar" was launched, the publisher and editor of which was the Basilian monk Fr.Sevastian Sabol (Zoreslav). To strengthen the pro-Ukrainian position among priests, the "Society of Greek Catholic Priests" was established on January 12, 1939, and only 20 priests, mostly young, joined it. The same O. Sevatyan Sabol was elected Secretary of the society.76 According to Piotr Shkrabyuk, Fr. Sevastian Sabol was a real chaplain of the Carpathians-

72. The Carpathian Sich is a patriotic, paramilitary organization that took an active part in organizing the defense of the Carpathian Ukraine from the Hungarians on Krasnoe Pole, near the town of Khust.

73. Шкраб'юк П. Монаший Чин Отців Василіян у національному житті України. Львів: Місіонер, 2005. С. 331.

74. Fenich V. Malobereznyansky Svyato-Mikolaivsky monastir... P. 59. After the first Vienna arbitration, part of Subcarpathian Rus ' with the cities of Uzhgorod, Beregovo and Mukachevo was ceded to Hungary.

75. Гренджа-Донський В. С. Щастя і горе Карпатської України: Мої спогади. Uzhgorod: ВАТ "Видавництво "Закарпаття", 2002. С. 60.

76. Фенич В. Малоберезнянський Свято-Миколаївський монастир... С. 60.

page 201
of Ukraine, whereas Fr. Khristofor Myskiv is a formal one. On the battlefield, when Hungarian soldiers were finishing off the wounded, Fr. Sevastian performed the last sacraments for them, and from many lips he personally heard the cry "Glory to Ukraine" 77. Vikenty Sandor notes in his memoirs that Fr. During the time of the autonomous government, Sevastian Sabol twice, on the orders of Augustin Voloshin, went to Svalyava to see the then commander of the Czechoslovak troops in Subcarpathian Rus A. Svatka, performing intermediary functions 78. Moreover, Zoreslav served as a nurse on the battlefield, and in former times was the personal confessor of Fr. Augustin Voloshin, known for his pro-Ukrainian position, as well as the support of the Basilisk sisters.

So, the peak of active pro-Ukrainian activity of the Galician Basilians and their pupils was the period of existence of the Carpathian Ukraine. Monks not only took an active part in the development of the state, moving away from their direct priestly functions, but also performed the role of military intermediaries - a function that was not at all befitting them.

Conclusions

The importance of the Basilian Order's activities in Subcarpathian Rus cannot be overestimated. After the reform, it was aimed at spreading Christian ideas among the population. Much attention was paid to educational and missionary activities. The education of monks had a clear structure, and at the same time strict discipline was observed, so only a few received a full education. Education was carried out in the spirit of Ukrainian patriotism: monks were taught to worry about the fate of their people. Great work in educating the female part of the population was carried out by the Basilisk sisters, whose activities were promoted by the Ukrainophile Augustin Voloshin.

The multiconfessional nature of Subcarpathia, as well as the polyethnic nature of the Order itself, was a constant problem for Rome. Certainly, in the 1920s and 1930s, the activities of Basilian monks provided a reliable support for the population of Subcarpathia in the cultural, educational, religious, guardianship, etc.-

77. Шкраб'юк П. Монаший Чин Отців Василіян у національному житті України. С. 331.

78. Sandor V. Spomini. Карпатська Україна. 1938 - 39. Uzhgorod: MPPждRazhda, 1996. Vol. 1. P. 280.

page 202
triotic spheres. Despite the "standard" accusations of Romanization and identification with the Jesuits, the Order relied exclusively on Slavic (and since the 1920s-on Ukrainian) traditions.

After the final occupation of the Carpathian Ukraine by the Hungarians (March 18, 1939), the position of the Order changed. Pro-Ukrainian Basilian monks became the target of persecution by the invaders. The Hungarian authorities granted the Marijapovchan monastery the right to take care of all Basilian monasteries. Immediately there were changes in the leadership of the monasteries. The new abbots were: Iosif Gegedyush - in Mukachevo, Bartholomew Dudash - in Uzhgorod, Mykola Szabo - in Maly Berezny, Iosif Kish - in Boroniava, V. Zhatkovich-in the village of Imstichevo 79. Abbots were appointed on a national basis and were mostly Hungarians. The former Hungarian province of OSVV was transformed into the "Province of the Basilian Rite of St. Nicholas". Josaphat in Hungary", at the same time dividing it into a kind of self-governing vice-provinces (coetus) - Hungarian, Ruthenian (Subcarpathian) and Romanian 80. Fr. was appointed Archpriest for the Subcarpathian Basilians. Leonty Dolgoi. He was the head of the Mariyapovchansky monastery for a long time and had a negative attitude towards the reform, and therefore was met with hostility by the reformed monks.

All this points to the interference of nationalism in the development of monasteries in its negative aspect. Some monks were openly involved in politics. Nationalism tore apart the territory of the borderlands, where historically there was a multicultural environment. Hungarian domination of the Order before the Treaty of Saint-Germain had a negative impact on the ecclesiastical foundations of OSVV in the region, and the spread of pro-Ukrainian ideas subsequently further aggravated interethnic rivalry among monks, although culturally the Order became closer to the Slavic foundations of its ecclesiastical ethos. In addition, one should take into account the relatively democratic atmosphere characteristic of Czechoslovakia, which encouraged competition, which was not the case during the Hungarian administration. Speaking about Ukrainian nationalism in the Order, it should be noted in fairness that its widespread use in the Order of the Russian Orthodox Church is very important.-

79. Фенич В. Малоберезнянський Свято-Миколаївський монастир. С. 61 - 62.

80. Ibid., p. 62.

page 203
wandering was not a matter for the Order as a whole, but for individual monks, however, who held the main positions.

Several nationalisms clashed on this field with each other, which, in turn, led to conflicts both within the Order and among the faithful. It is unlikely that such a religious structure as the Order itself could reconcile the spread of pro-Ukrainian (or other) national ideas with the church canons. Wasn't the Order at that time an instrument in the hands of nationalism and its bearers, thus becoming involved not only in patriotic education, but also in the tragedy on the Red Field in March 1939, as well as in the creation of the "cult of the dead", which feeds on any nationalism? In general, we must admit that the activities of the Order significantly strengthened not only Christian values in the region, but also Ukrainophile ideas.

Bibliography/References

Archive materials

State Archive of the Transcarpathian Region (GAZO).

F. 9 "с"/2 Президія Земського уряду Підкарпатської Русі в Ужгороді.

F. 64 Monastery of the Order of Basilians in Mukachevo.

F. 151 Board of the Mukachevo Greek Catholic Diocese, Uzhgorod.

Literature

Букович Д. Павутиння омани. Ужгород: Карпати, 1974.

Василіянський Чин св. Иосафата: історія Чину [http://www.osbm.in.ua/index.php/chsw/istoriia-chynu, доступ от 04.07.2014].

Вісти з Чернечої Гори. 1. I. 1934. Ч. 1. С. 1 - 2.; Вісти з Чернечої Гори. 14. П. 1934. Ч. 2. С. 1 - 2.; Вісти з Чернечої Гори. 4. III. 1934. Ч. 3. С. 1 - 2.; Вісти з Чернечої Гори. 23. V. 1934. Ch. 4. С. 1 - 4-; Вісти з Чернечої Гори. 27. VI. 1934. Ч. 5. С. 1 - 2.; Вісти з Чернечої Гори. 11. VIII. 1934. Ч. 6. С. 1 - 2.; Вісти з Чернечої Гори. 17. I. 1935. Ч. 9. С. 1 - 2.; Вісти з Чернечої Гори. зо. X. 1935. Ч. 17. С 1 - 2.; Вісти з Чернечої Гори. 30. XI. 1935. Ч. 18. С 1 - 2.; Вісти з Чернечої Гори. 18. XII. 1935. Part 19. pp. 1-2.

Giddens E. Sotsiologiya [Sociology], 2nd ed., completely revised. Moscow: Editorial URSS Publ., 2005.

Гренджа-Донський В. С. Щастя і горе Карпатської України: Мої спогади [упоряд. Д. М. Федака та ін.]. Ужгород: ВАТ "Видавництво "Закарпаття"", 2002.

Документи свідчать: [зб. док./упоряд. А. І. Гайдош]. [2nd view, add. Uzhgorod: Karpaty Publ., 1985, 555 p.

Зайцев О. Націоналізм і релігія: Греко-Католицька Церква та український національний рух у Галичині (1920 - 30-ті роки)/Edited by O. Zaitsev, O. Begen, and V. Ste-

page 204
фаніва; Український Католицький Університет; Центр досліджень визвольного руху. Львів: Видавництво Українського Католицького Університету, 2011.

Зведомлення руськое держ. Real. Anthem. and its even-row oddelov cheskikh and madyarskoe VIII cl. in Uzhgorod for the school. rock 1926-27.

Zvet gr-cat teaches. семінаріє дьвчат и горожанки в Ужгороде 1930 - 1931 рр. Звідомлення гімназії чина ОО. Василіян в Ужгороді (з правом прилюдности) за шкільний рік 1937 - 38.

Інавгураційна промова протоігумена о. Полікарпа Вулика ЧСВВ, в день відкриття клясичної гімназії Чина ОО. Василіян в Ужгороді // Звідомлення гімназії чина ОО. Василіян в Ужгороді (з правом прилюдности) за шкільний рік 1937 - 38. С. 7 - 10.

Кічера В. Заснування і діяльність монастирів Чину святого Василія Великого на Закарпатті (1733 - 1950 роки). - Спеціальність 07 - 00.01. Історія України. Abstract of the thesis. на здобуття наукового ступеня к. і. н. Ужгород, 2008.

Кічера В. Розвиток чи занепад еклезіального етосу ЧСВВ на Підкарпатській Русі? // Науковий вісник Ужгородського університету: Серія історія. Uzhgorod, 2011, No. 26, pp. 26-38.

25th anniversary of the NGO boarding school. Basilian // A week. 1938. N 11. P. 2.

Лист з Бразилії // Благовестник. 1934. N 7. pp. 107-109.

Нарис історії Василіянського чину Святого Йосафата. Рим: Видавництво ОО. Василіян, 1992.

Орос А. Ідентичність греко-католицького духовенства в Угорщині між двома світовими війнами // Ковчег. Науковий збірник із церковної історії; за ред. о. Б. Гудзяка та ін. N 4. Львів: Видавництво Українського Католицького Університету, 2003. С. 212 - 221.

Potroyny nash yuviley / / Kalendar Blagovestnika na perestupny rok 1936. pp. 61-65.

Реформа закарпатських О. О. Василіян // Нива. 1921. N 3. P. 100.

Sisters of Vasilyanki in Uzhgorod / / Monthslov for 1925. From 35-3b.

Тернер Ф. Д. Значення фронтиту для американської історії // Україна Модерна. Пограниччя. Окраїни. Периферії. 2011. N 18. p. 11-46. Київ: Критика.

Фенич В. Малоберезнянський Свято-Миколаївський монастир та нарис історії чину св. Василія Великого на Закарпатті. Ужгород: Вид-во В. Падяка, 2004.

Фенич В. Між сакральним і профанним: формування еклезіальної та національної ідентичності о. Севастьяна Сабола до 1945 р. // Науковий вісник Ужгородського університету: Серія історія. Ужгород: Видавництво Ужгородського національного університету "Говерла", 2013. N 30. С. 27 - 45.

Sandor V. Spomini. Карпатська Україна. 1938 - 39. Uzhgorod: MPPждRazhda, 1996. Vol. 1.

Шкраб'юк П. Монаший Чин Отців Василіян у національному житті України. Львів: Місіонер, 2005.

Bukovich, D. (1974) Pavutinnja omani [Web of deceit]. Uzhgorod: Karpati.

Dokumenti svidchat' (1985) [Documents show]: [zb. dok./uporjad. A. I. Gajdosh]. [2-ge vid., dop.] Uzhgorod: Karpati.

Fenich, V. (2004) Malobereznjans'kij Svjato-Mikolaws'kij monastir ta naris istorri chinu sv. Vasilija Velikogo na Zakarpatti [Malobereznyanskyy St. Nicholas Monastery and the Sketch of the history of the Order of St. Basil the Great in Transcarpathia]. Uzhgorod: Vid-vo V. Padjaka.

page 205
Fenich, V. (2014) "Mizh sakral'nim і profannim: formuvannja eklezial'no'i ta nacional'no'i identichnosti o. Sevast'jana Sabola do 1945 r." [Between Sacred and Profane: the Formation of Ecclesiastical and National Identity by Sevastyan Sabol before 1945], in Naukovij visnik Uzhgorods'kogo universitetu: Serija istorija 30: 27 - 45. Uzhgorod: Vidavnictvo Uzhgorods'kogo nacional'nogo universitetu "Goverla".

Giddens, A. (2005) Sociologija [Sociology]. Pri uchastii K. Berdsoll: Per. s angl. Izd. 2-е, polnost'ju pererab. і dop. Moskva: Editorial URSS.

Grendzha-Dons'kij, V. S. (2002) Shhastja і gore Karpats'ko'i Ukraini: Мої spogadi [Happiness and Sorrow of the Carpathian Ukraine: My Memories] [uporjad. D. M. Fedaka ta in.]. Uzhgorod: VAT "Vidavnictvo "Zakarpattja", 2002.

Inavguracijna promova protoigumena o. Polikarpa Bulika ChSVV, v den' vidkrittja kljasichno'i gimnazi'i China OO. Vasilijan v Uzhgorodi [Inaugural Speech by Provincial Polycarp Bulyk OSBM, the Opening Day of School During the Classic Magnitude of OO. Basilian Uzhgorod], in Zvidomlennja gimnazxi china OO. Vasilijan v Uzhgorodi (z pravom priljudnosti) za shkU'nij rik 1937 - 38 [Report gymnasium magnitude of OO. Basilian in Uzhgorod (with the public right) for the school year 1937 - 38.], p. 7 - 10.

Kichera, V. (2008) Zasnuvannja і dijal'nist' monastiriv Chinu svjatogo Vasilija Velikogo na Zakarpatti (1733 - 1950 roki) [Establishment and Activities of the Monasteries of the Order of St. Basil the Great in Transcarpathia (1733 - 1950)]. Special'mst' 07.00.01. Istorija Ukra'ini. Avtoreferat dis. na zdobuttja naukovogo stupenja k. i. n. Uzhgorod.

Kichera, V. (2011) "Rozvitok chi zanepad eklezial'nogo etosu ChSVV na Pidkarpats'kij Rusi?" [Development or Decline of Ecclesiastical Ethos OSBM in Subcarpathian Rus?], in Naukovij visnik Uzhgorods'kogo universitetu: Serija istorija 26: 26 - 38. Uzhgorod: Vidavnictvo Uzhgorods'kogo nacional'nogo universitetu "Goverla".

25-letnij juvilej internata oo. Vasilian [25th Anniversary of Basilian Boarding] (1938), Nedelja 11:2.

Lichtej. I. (2008) Formovanie narodneho vedomia v prostredi duchovenstva Mukacevskej greckokatolickej eparchie v 20. Rokoch 20. Storocia [The Formation of National Consciousness of the Clergy of Greek-Catholic Eparchy in Mukachevo in the 1920s], in Cirkvi a narody strednej Europy (1800 - 1950) [Church and the nations of Central Europe (1800 - 1950)], p.157 - 167. Zostavili Peter Svorc - Eubica Harbul'ova - Karl Schwarz. Presov: Universum.

List z Brazili'i [Letter from Brazil] (1934), Blagovestnik 7: 107 - 109.

Naris istorii Vasilijans'kogo chinu Svjatogo Josafata (1992) [Essay on the history of the Basilian Order of St. Josaphat]. Rim: Vidavnictvo OO. Vasilijan.

Oros, A. (2003) "Identichnist' greko-katolic'kogo duhovenstva v Ugorshhini mizh dvoma svitovimi vijnami" [Identity of the Greek Catholic Clergy in Hungary Between the Two World Wars], Kovcheg. Naukovij zbirnik iz cerkovno'i istorii 4: 212 - 221. L'viv: Vidavnictvo Ukra'ins'kogo Katolic'kogo Universitetu.

"Potrojnyj nash juvilej" [Our triple anniversary] (1936), in Kalendar Blagovestnika, pp. 61 - 65.

"Reforma zakarpats'kih O. O. Vasilijan" (1921) [Reforming of the Transcarpathian Basilians], Niva 3: 100.

"Sestry Vasilijanki v Uzhgorode" [Basilian Sisters in Uzhgorod] (1925), in Mesyatseslov, P. 35 - 36.

Terner, F. D. (2011) "Znachennja frontiru dlja amerikans'ko'i istori'i" [Value frontier for American History], in Ukraina Moderna. Pogranichchja. Okraini. Periferii [Modern Ukraine. Borderland. Outskirts. The periphery], 18, pp. 11 - 46. Ki'iv: Kritika.

page 206
Shandor, V. (1996) Spomini. Karpats'ka Ukraina. 1938-зд [Memoirs. Carpathian Ukraine. 1938 - 39], vol. 1., 391 p. Uzhgorod: MPP Grazhda.

Shkrab'juk, P. (2005) Monashij Chin Otciv Vasilijan и nacional'nomu zhitti Ukraini [Monk Order Basilian Fathers in the National Life of Ukraine]. L'viv: Misioner (Institut ukra'inoznavstva im. I. Krip'jakevicha NAN Ukra'ini).

Timkovic, V. Jozafat, OSBM (2004). Letopis Bukovskeho monastyra: a historicke zmienky о inych basiliansrych monastyroch na vychodnom Slovensku [Chronicle of the Monastery of Bukovo: historical references to other basilian monasterys in the Eastern Slovakia]. Presov: p. Juraj Kusnir.

Vasilijans'kij Chin sv. Josafata: istorija Chinu [Basilian Order of Saint Jehoshaphat: History of the Order] [http://www.osbm.in.ua/index.php/chsw/istoriia-chynu, visited 04.07.2014].

Visti z Chernecho'i Gori [News of Mountain Chernecha], N. 1., pp. 1 - 2. 1. I. 1934.; Visti z Chernecho'i Gori, N. 2., pp. 1 - 2. 14. II. 1934.; Visti z Chernecho'i Gori, N. 3., pp. 1 - 2. 4. III. 1934.; Visti z Chernecho'i Gori, N. 4., pp. 1 - 4. 23. V. 1934.; Visti z Chernecho'i Gori, N. 5., pp. 1 - 2. 27. VI. 1934.; Visti z Chernecho'i Gori, N. 6., pp. 1 - 2. 11. VIII. 1934.; Visti z Chernecho'i Gori, N. 9., pp. 1 - 2. 17. I. 1935.; Visti z Chernecho'i Gori, N. 17., pp. 1 - 2. 30. X. 1935.; Visti z Chernecho'i Gori, N. 18., pp. 1 - 2. 30. XI. 1935.; Visti z Chernecho'i Gori, N. 19., pp. 1 - 2. 18. XII. 1935.

Zajcev, O. (2011) Nacionalizm і religija: Greko-Katolic'ka Cerkva ta ukrains'kij nacional'nij ruh u Galichini (1920 - 30-ti roki) [Nationalism and Religion: The Greek Catholic Church and the Ukrainian National Movement in Galicia (1920 - 30's)]. Za zag. red. O. Zajceva, O. Begena, V. Stefaniva; Ukrains'kij Katolic'kij Universitet; Centr doslidzhen' vizvol'nogo ruhu. L'viv: Vidavnictvo Ukra'ins'kogo Katolic'kogo Universitetu.

Zvedomlennja rus'koe derzh. Real'n. Gimn. I ee rovnorjadnyh oddelov cheskih і madjar-skoe VIII kl. v Uzhgorode za shk. rok 1926 - 27 [Report of Russian High School in Uzhgorod for School Year 1926 - 27].

Zvet gr-kat uchit. seminarie d'vchat і gorozhanki v Uzhgorode 1930 - 1931 rr. [Report of Greek Catholic Teachers' Seminary for Girls and Town School in Uzhgorod 1930 - 1931].

Zuidomlennja gimnazii china OO. Vasilijan и Uzhgorodi (z prauom priljudnosti) za shkil'nij rik 1937 - 38 [Report of the Basilian Gymnasium in Uzhgorod (with the public right) for the School Year 1937 - 38].

page 207

Permanent link to this publication: