Religion and Identity in the Carpathians [Volume: 7(1988), pp. 87-107]

RELIGION AND IDENTITY
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For a useful introduction to what occurred in Lemko villages after the deportations
and resettlement by Poles, see C. M. Hann, A Village Without Solidarity (New Haven,
Conn., 1985), pp. 17-39.
28. Ostensibly, the leader of the Slovak nationalists during the interwar years,
the Reverend Andrej Hlinka, had once quipped that it might be preferable to ship the
Rusyns eastward. This attitude was to resurface at times of political instability as during
the deportation of Lemkos and the Banderite problem in neighboring Poland (1945 -1947) and the Prague Spring (1968-1969). On Slovak attitudes and the high number
of Rusyn Communist activists after World War II, see Pavel Macu, "National Assimilation. The Case of the Rusyn-Ukrainians of Czechoslovakia," East-Central Europe, II, 2
(Pittsburgh, Pa., 1975), pp. 126-127.
29. The Orthodox jurisdictional question south of the Carpathians was complicated. With the expansion of Orthodoxy during the interwar years in both eastern Slovakia and Subcarpathian Rus', the new church with its Eparchy of Mukacevo-Presov was
placed in 1931 under the Serbian patriarch in Belgrade. In 1945-1946, the Orthodox
in Soviet Transcarpathia (Subcarpathian Rus') and in Eastern Slovakia were released
from the jurisdiction of the Serbian Orthodox Church to become respectively the
Eparchy of MukaCevo and the Czechoslovak Exarchate of the Russian Orthodox Moscow
Patriarchate. Finally, in 1951, the Orthodox in Eastern Slovakia, organized into the
Eparchies of Presov and of Michalovce, became part of a distinct Czechoslovaka Autocephalous Orthodox Church, retaining since then close ties with the mother church
in Moscow. Pavel Ales, "Cesty k autokefalite," in Pravosldvny cirkevny kalenddr 1981
(Bratislava, 1980), pp. 79-86.
30. For the Greek Catholic view of these events, see Pekar, Narysy, pp. 170-176;
Lacko, "The Forced Liquidation," pt. 2: "liquidation of the Diocese of Presov," pp.
158-185; and Julius Kubinyi, The History of the Prjasiv Eparchy (Rome, 1970), pp.
169-178. For the local Orthodox view, see Aleg, "Cesty," p. 84 and Iliya Kacur, Strucny
prehl'ad hist6rie pravosldvnej cirkvi v byvaom Uhorsku a v eskoslovensku (Presov, no
date), pp. 166-171. For the Czechoslovak Marxist view, see Ivan Bajcura, Ukrajinska
otdzka v CSSR (Kotice, 1967), pp. 128-132.
31. In neighboring Romania, the union was abolished and the Greek Catholic
faithful absorbed into the Romanian Orthodox Church in October 1948, while in Yugoslavia, which had broken with the Soviet bloc in 1948, the Greek Catholic Diocese of
Krizevci (which included Rusyn communities originally from south of the Carpathians
as well as local Croats and Ukrainian immigrants and their descendants from Galicia)
continued to function.
32. By 1977, large concentrations of Greek Catholics were identified in 156 Roman
Catholic parishes, including 16 located in the Tamow and Przemysl Roman Catholic
dioceses, which cover the Lemko Region. Bociurkiw, "The Suppression," pp. 107 and
118,n. 57.
33. Kwilecki, "Fragment najnowszej historii," pp. 287-288; and Kwilecki,Lemkowie, pp. 198-200.
34. The Orthodox understanding is that the eparchy in 1983 is a restoration of
what ceased to exist in 1691. Mykola Syvic'kyj "Vidrodzennja peremys'koji jeparchiji,"
Cerkovnyj kalendarna 1985 rik (Sanok, 1984), pp. 165-169.
35. Archbishop Marusyn's visitations took place in 1984, 1985, 1986, 1987.
Some included the Lemko Region. An important statement of support for Poland's
Greek Catholics occurred during the last visit of Pope John Paul II to Poland (June
1987), when he attended mass at the Basilian Greek Catholic Church in Warsaw.
36. See the statistics in the first Greek Catholic church almanac published in Poland
since before World War II: Hreko-Katolyc 7cyj cerkovnyj kalendar 1987 (Warsaw, 1987),
pp. 74-78.