Elena Glavatskaya

"In a Very Elegant Gothic Style": A History of the Catholic Tradition in the Middle Urals from Late 1600s until the Late 1930s

Elena Glavatskaya - Professor, Department of History, Ural Federal University (Yekaterinburg, Russia), elena.glavatskaya@urfu.ru

The paper shows the evolution of Catholicism in the Middle Urals over more than two centuries. The study is based on archival sources and statistical records that allow a reconstruction of the Catholic population dynamics as well as the process of Church institutionalization. The paper covers three periods of Catholic presence in the region: formation, institutionalization, and establishment, with an evolution from ethno-religious isolation to integration in the local cultural landscape. After the Revolution, the Catholics were subject, along with other religions, to rigid state policy, while practices were forced out to the private sphere. The Catholic Church institutions contributed to the preservation of the ethnic identity of the population historically associated with European, especially Polish, culture. They played a role in social protection for the most vulnerable population groups. Among other things, the data prove a particular role of religion in socially critical conditions.

Keywords: Roman Catholic Church in Russia, Catholicism, Catholic population of the Urals, exiled Catholics, POWs Catholics, Polish Catholic communities, historical religious landscape of the Urals.

The work was supported by the Russian Foundation for Basic Research (grant N15-06-08541 " Religious diversity of the Eurasian city: statistical and cartographic analysis (on the example of Yekaterinburg in the late XIX-early XXI centuries)".

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From the very beginning of active development, the Urals was formed as a multi-religious region. The Orthodox landscape with all its characteristic elements was formed already at the end of the XVII century; Islam was established in the southern regions among the Bashkirs and Tatars; the peoples of the North continued to adhere to ethnic religions, including some elements of Islam and Orthodoxy. Since the XVIII century, in connection with the beginning of the construction of metallurgical plants in the Urals, settlements of Old Believers began to be created, making it forever one of the major centers of the old faith in its various variants. At the same time, communities of Western Christians formed in the Urals from among the exiles and contract workers who arrived to build factories. The religious tradition introduced by them in an alien and not always favorable religious environment has gone through a difficult path of evolution from dispersed groups of religious marginals to a conventional religion with a representative system of institutions embedded in the cultural landscape of the region.

The study of the history and legal status of the Catholic Church in Russia has a well-established historiographical tradition.1 This article examines the stages of evolution of Catholic institutions in the Middle Urals, within the borders of the modern Sverdlovsk region. The peculiarity of this Catholic community was that its history is closely connected with the development of mining production, the dispersion of the settlement of parishioners and their small number in comparison with the central, Volga and Siberian parishes. We also set out to understand the correlation between the ethnic factor and the religious identity of Catholics, their number and position in the conditions of Orthodox dominance. The sources used are materials from the State Archive of the Sverdlovsk Region, statistics, periodicals, photo documents, as well as general information from the official website of St. Anna's Church in Yekaterinburg. Adherents of Catholicism appeared in the Urals with the beginning of Russian colonization, along with Cossack detachments, including

1. See, for example, Litzenberger O. A. The Roman Catholic Church in Russia: history and legal status. Saratov: Povolzhskaya akademiya gosudarstvennykh sluzhby, 2001; Andreev A. N. Katolizm i obshchestvo v Rossii XVIII v. [Catholicism and Society in Russia of the 18th century]. Chelyabinsk, 2007; Kozlov-Strutinsky S., Parfentyev P. History of the Catholic Church in Russia, St. Petersburg: "White Stone", 2014-For a bibliography on Siberian Catholics, see: Nedzelyuk T. G. Formation of the confessional community of Siberian Catholics in 1830-1917 / / Bulletin of Archeology, Anthropology and Ethnography. 2014. N. 2 (25). pp. 107-114.

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they included Poles, Lithuanians and Belarusians. Throughout the 17th century, their ranks continued to be replenished by exiles. At the same time, the government made attempts to persuade representatives of Western Christianity to convert to Orthodoxy. In particular, the decree of 1664 ordered the conversion of Poles and Lithuanians exiled to Siberia to Orthodoxy and "make up for service" .2 However, it is not known how widespread this practice became in the 17th century.

It can be assumed that, having found themselves in the unusual conditions of the Urals and Siberia, being in the position of exiles, Catholics were forced to give up their religious identity in order to survive. Without their own priests, Catholics were absolutely deprived of the opportunity to receive communion, as well as participate in the sacraments of penance and unction, which are vital for a believer, given the lifestyle of the military and exiles in the Urals. In the current circumstances, the only way to solve this problem for them was to convert to Orthodoxy. It can be assumed that some compromise variants of religious communication and ritual practice were adopted in ethnically and religiously heterogeneous groups of Cossacks and exiles, but there is no direct information about this in the sources. Our assumption about the possibility of joint worship by representatives of different Christian confessions in this case is based on purely pragmatic considerations and Christian experience of a later, but no less critical time for believers, described by S. S. Averintsev3.

At the beginning of the XVIII century, in connection with the construction of factories in the Urals, the Catholic population of the region was replenished due to a small but constant influx of Europeans employed at the factories and their families. Without their own religious institutions, the Ural Catholics were forced to practice "family" forms of religiosity in the hope of rare visits from priests or to visit Lutheran communities, which were actively supported by the mining authorities.4
2. See Shashkov A. T. Servile people//Essays on the history and culture of the city of Verkhoturye and the Verkhoturye Region: (Dedicated to the 400th anniversary of Verkhoturye). Yekaterinburg, 1998, p. 48.

3. Averintsev S. S. Afterword / / Christianity. Encyclopedic Dictionary, Moscow, 1995, vol. 3, pp. 464-489.

4. Korepanov N. S. Blagodat mountain expedition of 1739-1742 and the wave of contract immigration of Saxons to the Urals//Germans in the Urals and Siberia (XVI-XX centuries). Proceedings of the scientific conference "Germany-Russia: historical experience of interregional cooperation of the XVI-XX centuries". 03-09.09.1999. Ekaterinburg. Yekaterinburg, 2001. pp. 114-115; Andreev A. N. The Evangelical Lutheran community of Yekaterinburg in the 18th century and its relations with the local population//Izve-

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A certain increase in the number of Catholics in the Urals at the end of the XVIII century was due to the exile of Poles who participated in the Bar Confederation.5 Significant parties of confederates regularly passed through the Ural cities of Kungur, Solikamsk and Verkhoturye to Siberia. However, no permanent colonies were formed, and their temporary stay in the Urals did not affect the religious situation in the region. The status of prisoners of war did not allow us to count on meeting religious needs, and, according to one of them, Catholic Poles were not able to receive communion for six years, until the service brought them to the Saratov province, inhabited by German colonists, in whose settlements there were both churches and priests.6
The policy of attracting representatives of other religions to Orthodoxy continued in the 18th century. The transition provided significant advantages - for example, exemption from service in the Russian army, where Poles were eventually captured. Catholics who were baptized into Orthodoxy also received a significant monetary reward - 18 rubles. Since the daily salary of a captured officer was 5 kopecks, and a soldier-2 kopecks 7, it is not difficult to calculate that the reward for converting to Orthodoxy was equal to a soldier's salary for two and a half years. Nevertheless, most Poles preferred to remain Catholic.

Until the first third of the 19th century, Catholicism in the Urals was represented by small diasporas of believers of European origin, settled in cities and factory settlements. At the same time, there is reason to assume that these were not so much purely confessional communities as polyethnic formations of Europeans who were aware of their belonging to the Western Christian tradition so much that for its sake

faculty of the Ural State University. 2010. N1 (72). P. 136; Glavatskaya E. Religion of the "enemy": dialogue-confrontation-dialogue: the history of Lutheranism in the Urals of the XVIII-beginning of the XXI century. Historical Memory: the Arena of the War of "national histories" or the basis for dialogue and mutual understanding": Proceedings of the International scientific and practical conference. Yekaterinburg, November 23-24, 2012. Yekaterinburg: Ural State University, 2013, pp. 62-63.

5. Andreev A. N. K voprosu o katolichestve na Urale v XVIII v. [On the question of Catholicism in the Urals in the 18th century]. Chelyabinsk, 2004. Vol. 2. pp. 413-418.

6. See: The Confederate Pole in Siberia. (Published by M. Serno-Solovyevich)//Russian Archive. 1886. N3. P. 300.

7. Ibid., p. 298.

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they could overcome confessional (Catholic-Protestant) barriers. The manifestation of this identity was apparently obvious to the representatives of the local authorities, who, although they assumed, did not require them to convert to Orthodoxy. As a result, stable communities of Russian Europeans who professed Western versions of Christianity were formed in the Urals, with Lutheranism clearly dominating.

The situation has changed dramatically due to the development of the national liberation movement in Poland, whose participants, including Catholic priests, were systematically exiled to the Urals. After the uprising of 1863, exiled Poles from the Kingdom of Poland and the western provinces of the empire arrived in the Urals with whole families. They were settled in the cities of the Perm province - Verkhoturye, Krasnoufimsk, Kungur, Okhansk, Solikamsk, Cherdyn, etc. 8 In the conditions of exile, their religious identity became the basis for consolidating socially unprotected Poles. This led to the formation of ethno-confessional communities of Polish Catholics. In some Catholic parishes, Poles accounted for up to 90% of the congregation.9
Domestic legislation regulating relations with Western Christian churches, including the ban on conversion to Catholicism, which was in force until 1905, contributed to the ethnic isolation of Catholics, who were already firmly united due to common destinies and cultural traditions. In addition, the wary attitude of a part of the local population towards exiled Poles 10 prevented their further integration into local society, maintaining ethno-confessional isolation at a fairly high level. Religion played a significant role in the life and self-determination of Catholic Poles, helping them survive the hardships of exile and settle in a new place. The activity of these groups is associated with the process of institutionalizing Catholicism in the Urals.

8. Kamenskikh I. V. Polyaki v Permskom kray v XIX v. [Poles in the Perm Region in the 19th century]//Istoricheskie issledovaniya v Sibiri: problemy i perspektivy: Sb. materialov III regional'noy molodezhnoy nauchnoy konferentsii [Historical Research in Siberia: Problems and Prospects: Collection of materials of the III Regional Youth Scientific Conference]. Novosibirsk, 2009. p. 99.

9. Mosunova T. P. The Catholic Church in the Urals in the XX century //Ural on the threshold of the third millennium: abstracts of reports and reports of the All-Russian Scientific Conference. Yekaterinburg, December 14-15, 2000 Yekaterinburg, 2000, p. 353.

10. See: Kamenskikh I. V. The Poles in the Perm Region in the XIX century, p. 100.

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The Perm Catholic community, which had existed since the end of the XVIII century, obtained permission and opened the first chapel, renting a room in the house of merchant Yakovlev in 183711. It served services until the fire of 1842, which destroyed almost the entire city. However, according to a thorough study of X. In 1860, there were no Catholics of ecclesiastical rank in the province, 12 and the religious needs of Catholics were met by a priest who permanently resided in Kazan, at a distance of about 600 km from the Perm flock. He annually toured all the settlements of the province, where 516 Catholics lived, and performed the necessary rites. In each city, the faithful organized a temporary church for the priest's arrival.13
Table

Settlement of Catholics in the districts of Perm province in 186014

County name

Number of men

Number of women

Total

Perm Region

76

57

133

Verkhotursky

64

23

87

Kungursky

42

23

65

Ekaterinburgsky District

41

23

64

Cherdynsky District

42

2

44

Solikamsk

20

5

25

Krasnoufimsky

14

10

24

Okhansky District

16

4

20

Shadrinsky

16

4

20

Osinsky District

9

5

14

Kamyshlovsky

9

5

14

Irbit

6

0

6

Total Catholics

355

161

516

11. См.: Charitonowa, Е. (1998) "Z dziejow polskiej kolonii w Permie w XIX i poczatkach XX wieku", Niepodleglosc ipamiec 2: 80. Цит. by: Yurchenko A.V. Orthodoxy and Catholicism in the Urals: past and present [http://www.catholic.perm.ru/materials/kat_urals.htm, accessed from 23.01.2014].

12. See Mosel H. Materials for geography and statistics of Russia collected by General Staff officers. Perm province / Comp. of the General Staff Lieutenant Colonel Mosel Kh. Ch. P. SPb., 1864. p. 346.

13. Ibid., p. 441.

14. The table is based on data from the monograph: Mosel X. Materials for geography and statistics of Russia collected by General Staff officers. Perm province / Comp. of the General Staff Lieutenant Colonel Mosel Kh. Ch. P. St. Petersburg, 1864. pp. 422-423.

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According to X's information. In 1860, the largest Catholic community in the Moselle region was the Catholic community of Perm County, which continued to grow rapidly due to the regular arrival of exiles. After just 9 years, its membership increased more than 13-fold, reaching 1,800 parishioners in 1869. [15] Later, the integration of Poland into the Russian economic system led to the fact that Poles began to come to the Urals on their own initiative, to earn money.16
Due to the high number and activity of Perm Catholics in the city, the construction of a church was allowed, which was opened in 187517. It became not only a place of worship, but also a center of public life. Concerts, charity events, and exhibitions were held here 18. The second largest number of Catholics was Verkhotursky Uyezd, but information about their community has not yet been found.

Yekaterinburg uyezd ranked fourth in the province in terms of the number of Catholics in 1860. The largest was the urban community of Yekaterinburg, which emerged in the first half of the XIX century, in connection with the appearance of a group of Catholic soldiers, whose religious needs were served by visiting chaplains from Kazan and Orenburg, and then from Perm. 19 But the Catholics were not only in the city. According to the mining chief's report of May 26, 1839, there were 109 Catholics in the Yekaterinburg factories - 106 men and 3 women.20
In 1860, there were only 47 Catholics21 in Yekaterinburg, but their number was constantly growing, reaching 143 in 1873.-

15. См.: Charitonowa, E. "Z dziejow polskiej kolonii w Permie w XIX i poczatkach XX wieku", ss. 80 - 81. Цит. by: Yurchenko A.V. Orthodoxy and Catholicism in the Urals: past and present.

16. See: Kamenskikh I. V. The Poles in the Perm Region in the XIX century, p. 99.

17. See photo: "Church of the Immaculate Conception of the Blessed Virgin Mary" //Official website of the Yekaterinburg Roman Catholic Parish of St. Anna.

18. Charitonowa, E. "Z dziejow polskiej kolonii w Permie w XIX i poczatkach XX wieku", S. 83. Цит. by: Yurchenko A.V. Orthodoxy and Catholicism in the Urals: past and present.

19. Mosunova T. P. Clergy of the Yekaterinburg Catholic parish of St. Anna in the XIX-first half of the XX century / / Fifth Tatishchev readings: spirituality and morality in the Urals in the past and present: tez. dokl.and soobshch. Yekaterinburg, 22-23 Apr 2004 Yekaterinburg, 2004, p. 169.

20. Information on the number of persons of foreign confessions residing at Yekaterinburg factories GASO. f. 24. Op. 10. D. 12. L. 21.

21. Mosel H. Materials for Geography and Statistics of Russia, p. 727.

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the total population of the city (90 men and 53 women)22, that is, 0.5% of the total population of the city, consisting of 30274 people. Catholicism was the fourth largest denomination in the city, following the Orthodox, co-religionists 23 and Lutherans, which according to this census numbered 224 people. At the same time, in the cities of Western Siberia, the number of Catholics reached several thousand.24
During the 1870s, the number of Yekaterinburg residents who professed Catholicism increased, and in 1876 the city had its own priest and a chapel built in one of its private houses.25 At the same time, the Yekaterinburg community remained a branch of the Perm parish.

By 1880, permission was obtained to build its own church in Yekaterinburg. To determine the location of the syndics V. E. Vashklevich and Z. I. Mitkevich appealed to the City Duma with a request to allocate space "on one of the empty city squares" for the construction of a parish church 26. When members of the city Duma asked where the syndics themselves planned to build the church, they replied that it would be "highly desirable" to allocate a place on Pokrovsky Avenue, or at least on the square behind the Lutheran Church - on Main Avenue 27.

Since both sites were located in the central part of the city, it can be assumed that Catholics felt quite confident in Yekaterinburg. To give the request more weight, the syndics considered it necessary to mention that "the church will be built of stone, in a very elegant, Gothic style, according to the plan approved by the government on October 31, 1880." 28-

22. Results of the one-day census of the population of Yekaterinburg, made on March 26, 1873. Collection of historical, statistical and reference information on the city with an address index and with the addition of some information on the Yekaterinburg uyezd. Yekaterinburg: "Ekaterinburgskaya nedelya", 1889, pp. 60-61.

23. Representatives of the Old Believers were also registered with them.

24. See: Nedzelyuk T. G. Formirovanie konfessional'nogo obshchestva katolikov Sibiri [Formation of a confessional community of Siberian Catholics], p.108.

25. Mosunova T. P. From the history of the Roman Catholic parish in Yekaterinburg, p. 159.

26. Appeal of syndicates to the Yekaterinburg City Council of October 27, 1880 GASO. f. 62. Op. 1. D. 79. L. 1-106.

27. Appeal of syndicates to the Yekaterinburg City Council of November 1, 1880 GASO. f. 62. Op. 1. D. 79. L. 2.

28. Ibid.

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the area planned for construction on Pokrovsky Prospekt was supposed to be about 910 sq. m. 29

In case the Duma chose to allocate space behind the Lutheran church, the syndicates requested twice as large an area in order to build a priest's house as well.30 The city council discussed options for construction plans with the chief engineer of the provincial government Karvovsky. According to him, "to build such a prominent building - a Catholic church-for the beauty of the city would be the most remarkable" precisely on Pokrovsky Avenue, and behind the Lutheran Church, the building of a Catholic church "would be hidden and would not present a good view for the city"31.

At the December 1880 meeting, the Yekaterinburg Duma decided to build a Catholic church at 32 Pokrovsky Avenue. The Perm governor also supported the request, and on February 6, 1881, a new plan for the city of Yekaterinburg was prepared, where the building of the Catholic Church 33 was listed on Pokrovsky Prospekt under No. 1.

Construction itself did not begin until April 21, 1882, when the site on Pokrovsky Prospekt was finally "planned" and prepared. The construction was financed by wealthy citizens of Polish origin, who were actively supported by many residents of Yekaterinburg, who took part in the "subscription" - a fundraiser for the construction of a Catholic church34.

29. Appeal of syndicates to the Yekaterinburg City Council of November 10, 1880 GASO. f. 62. Op. 1. D. 79. L. 3.

30. Appeal of syndicates to the Yekaterinburg City Council of November 17, 1880 GASO. f. 62. Op. 1. D. 79. L. 4-4 vol.

31. Report of the city council to the Yekaterinburg City Duma of November 26, 1880 GASO. F. 62. Op. 1. D. 79. L. 5-5ob.

32. Assembly of the Duma at the session of December 10, 1880 GASO. F. 62. Op. 1. D. 79. L. 6ob.

33. See: "Plan of a part of Yekaterinburg with an indication of the place requested for the construction of a Catholic church..."GASO. F. 62. Op. 1. D. 79. L. 806. - 9; From the construction department of the Ministry of Internal Affairs of the Perm Provincial Government to the Yekaterinburg city head of February 7, 1881 GASO. F. 62. Op. 1. D. 79. L. 7.

34. Consecration of the church / / Ekaterinburgskaya nedelya. Yekaterinburg, 1884. November 7. p. 741; See photo: "Temple in the name of St. Anna" / / Official website of the Yekaterinburg Roman Catholic parish of St. Anna; "View of the city of Yekaterinburg from Pokrovsky Prospekt, 188o-ies". GASO. F. 1. Op. 44. D. 1921;"Pokrovsky Prospekt. Polish Church before 1917, Yekaterinburg". GASO. f. 1. Op. 33. d. 2531; "Catholic Church (Church, the so-called "Polish Church") in Yekaterinburg". GASO. F. 1. Op. 45. d. 2476; " The Catholic Church, Con. XX century". GASO. f. 1. Op. 47. D. 2547.

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In October 1884, the construction was completed and, as it turned out, took up a slightly larger area than planned. Around the fence, which in the future was planned to be replaced with an iron one on the basement, hawthorn, poplars and lilacs were planted, brought from Moscow. In requesting that the churches be left with extra meters, the syndics argued that this would not only "not hinder the improvement" of the city, but rather "provide a certain convenience for the children of citizens" who would "find a clean, shady alley for walking"on summer days. 35 A new plan was prepared to reflect the change in the square The whole procedure with petitions and approval in Perm was repeated 36 times, and as a result, the Catholic Church received a large area, and the citizens - an alley for walking.

The consecration of the church on November 4, 1884, was attended by representatives of all the main religious associations of the city - Orthodox, Lutherans, Anglicans, other Protestants, as well as Jews. Moreover, according to a press representative, when the worshippers sang "Holy God" in Polish at the end of the mass at the main altar, some Orthodox Christians joined them.37
Yekaterinburg St. Peter's Church St. Anna's Cathedral was originally a branch church of the Perm parish, which was part of the Omsk-Siberian Deanery of the Mogilev Diocese (from 1917 to 1919, as part of the independent Perm [Ural] deanery)38. Given the vast territory and the growing number of believers, the Yekaterinburg community was granted the status of an independent parish, which included Yekaterinburg, Verkhotursky, Kamyshlovsky, Shadrinsky and Irbitsky counties.39
The interior of the church consisted of a small number of icons and paintings. Behind the main altar was an icon of St. John the Baptist. Anna. At the left altar was a small copy of one of the paintings" Madonna " by the famous Spanish artist of the XVII century Este-

35. Petition of syndicates of the Roman Catholic Church to the Yekaterinburg City Duma of October 5, 1884 GASO. f. 62. Op. 1. D. 79. L. 14-1406.

36. See correspondence: GASO. F. 62. Op. 1. d. 79. L. 14-19.

37. Consecration of the church, p. 741.

38. Maslennikov A.V. Roman Catholic Church in Siberia. Problems and reforms in the early 20th century // Bulletin of Tomsk State University. 2003-N 276. P. 145.

39. See: Chronicle of the events of our parish//Official website of the Yekaterinburg Roman Catholic Parish of St. Anna.

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bana Bartolomeo Murillo. At the right altar is an icon of John the Baptist, " depicted in full growth." Closer to the exit were placed: icons "The Mother of God with a white lily in her hands"40 - on the left, and on the right - "Archangel Gabriel 41 with a sword in his hand." On either side of the central aisle were pews for the congregation, painted white and upholstered in crimson wool velvet. The stone floor of the church was planned to be covered with a carpet prepared by Yekaterinburg "many ladies of different confessions" 42.

According to the city's 1887 census, the number of Catholics has doubled to 310 in the 14 years since the previous census. The gender composition also became more balanced - 173 men for 137 women 43. In 1889, Priest M. F. Missinsky served in the Church of St. Anna, V. E. Vashklevich was still the syndic, and F. F. Krasovsky was the organist 44. The number of Catholics in the Perm province was constantly growing, and by the end of the 19th century, according to the First All - Russian Census, it reached almost two and a half thousand (2,441 as of January 1897).45.Of these, 418 lived in the Yekaterinburg Uyezd, with the vast majority (323 persons) living in Yekaterinburg itself. As before, the core of the community was made up of ethnic Poles - 257 people, the second largest group - 28 people - were Catholics, for whom German was their native language. In addition, 14 Russian Catholics were registered as census takers.46
40. Probably meant the icon of the Mother of God "Unfading Color" or "Fragrant Color" - one of the revered images of the Virgin.

41. Most likely, the author of the publication made a mistake here. He probably meant the Archangel Michael, who was often depicted with a sword in his hand.

42. Consecration of the church, p. 741.

43. Results of the one-day census of the population of Yekaterinburg, made on March 26, 1887. Collection of historical, statistical and reference information on the city with an address index and with the addition of some information on the Yekaterinburg uyezd. Yekaterinburg: "Ekaterinburgskaya nedelya", 1889, p. 79.

44. The city of Yekaterinburg, p. 942.

45. General data on the analysis of the results of the development of data from the First General Population census, made on January 28, 1897. Vol. 1. SPb., 1905. p. 253.

46. The first general Population Census of the Russian Empire, 1897 XXXI. Perm province. Publication of the Central Statistical Committee of the Ministry of Internal Affairs. Edited by N. A. Troinitsky, St. Petersburg, 1904, p. 108.

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The Catholic community of Yekaterinburg dynamically expanded its activities, opening a parochial school where Catholic children were taught reading, writing, arithmetic and the law of God. A priest also lived there, a chapel and a hotel were set up.47 Catholics had their own plot in cemetery 48, next to the graves of Lutherans and Jews. In addition to Yekaterinburg, at the end of the 19th century, groups of Catholics lived in Nizhny Tagil, Talitsa, Kushva, Shadrinsk, Irbit and at the stations of the Perm Railway.49
The revolutionary events of 1905 and the adoption of the Decree "On strengthening the principles of religious tolerance" changed the situation of Russian Catholics. The Roman Catholic Church received more freedoms, the transition to Catholicism, including from Orthodoxy, was allowed, and the possibilities of temple construction were expanded. The Catholics of Yekaterinburg were able to develop their charitable activities by creating, on the initiative of the rector of the church, Iosif Vilkas, 50 "Society for the Benefit of poor parishioners of the Roman Catholic Church".

With the entry of Russia into the First World War, the number of parishioners of the Church of St. Anna's population in Yekaterinburg increased at the expense of refugees and prisoners of war. At the same time, not all the Catholic prisoners of war who found themselves in Yekaterinburg joined the parish of St. Nicholas. Anna. According to information published on the pages of the Yekaterinburg Diocesan Gazette, 33 Czechs-former officers of the Austrian army - applied for conversion from Catholicism to Orthodoxy, and on June 23, 1916, the sacrament was performed on 25 officers by Archbishop Seraphim of Yekaterinburg and Irbit. 51 This is the only message about Catholics published on the pages of the EJ. Apparently, the Orthodox Church was not interested in the state of this branch of Western Christianity in the territory of its diocese. As for the reasons for the conversion to Orthodoxy of a particular group of Czechs, it is possible,

47. Mosunova T. P. Return home// Evening Yekaterinburg. Yekaterinburg, 1996. June 20, p. 4.

48. See Fig. "The Catholic cemetery in Yekaterinburg" / / Official website of the Yekaterinburg Roman Catholic parish of St. Anna.

49. See the records of the metrical books of the church for 1898-1919 GASO. F. 6. Op. 13. D. 12.

50. See the photo. "Priest Iosif Vilkas" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna.

51. The accession of the Czechs to Orthodoxy / / Yekaterinburg Diocesan Vedomosti. 1916 Unofficial department. N26. Yekaterinburg, 1917. pp. 209-210.

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prisoners of war saw this as the only way to improve their situation and survive in captivity. According to the records in the metric book of the church, the death rate among prisoners of war of the Austrian army increased sharply in the next two years, and the cause of death was often scurvy, 52 which indicated the plight of prisoners.

The Catholic community of Nizhny Tagil, the next largest city in the Gornozavodsky Urals, also increased due to refugees and prisoners of war during the war years. Services were held in rented premises, and the construction of a church was planned, but these plans remained unrealized.53
The revolutionary events of 1917 and, especially, the Civil War led to the fact that a significant part of Catholics returned to independent Poland, but many remained. According to the 1920 census, 1,082 Poles lived in Yekaterinburg, 54 and they formed the basis of the Catholic parish. Following the demands of the authorities, the faithful registered a "community of the church" - an active group of 20 people and three candidates led by syndic S. A. Tserpitsky, who were elected at the general meeting on July 6, 1920.55 They assumed responsibility for the operation of the church and the preservation of the church's property. The meeting was attended by 288 people, that is, the number of the parish of St. John the Baptist. Anna was still quite tall. In the same year, 1920, in connection with the execution of the Decree on the separation of Church and state, the authorities conducted an inspection of all churches in the Yekaterinburg province, their capacity, the number of parishioners who signed the agreement on the use of the building, and the actual attendance of 56. In the list compiled for Yekaterinburg, the Polish church was listed at number 13. Its area at the time of inspection was 182 square meters. m, the use agreement was signed by 2000 parishioners, and the actual attendance was 300 people-

52. Yekaterinburg Church (on marriage and death). GASO F. 6. Op. 13. d. 316. L. 10-21 vol.

53. See: Mosunova T. P. Under the patronage of St. John the Baptist. Anny. P. 5; Kozlov-Strutinsky S., Parfentyev P. History of the Catholic Church in Russia. Scheme 3. Part 1. N42;

54.Cit. po: Yekaterinburg for two hundred years (1723-1923). Publication of the Jubilee Commission of the Yekaterinburg City Council of Workers 'and Peasants' Deputies. Edited by V. M. Bykov. Yekaterinburg: Uralkniga Publ., 1923, p. 279.

55. Minutes of the general meeting of Catholics, parishioners of the Yekaterinburg Roman Catholic Church of June 1, 1920 GASO. f. 511-R. Op. 1. D. 123. L. 236.

56. Telegraphic instruction to the uyezd-city and city executive committees of March 16, 1920 g. GASO. F. 511-R. Op. 1. D. 139. L. 1-1ob.

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century 57. Probably, at the same time, an inventory of church utensils and silver was drawn up, which the church lost in 1922 during the campaign to seize church valuables. The last person to receive, according to the inventory of the seizure of church valuables dated May 6, 1922, was a "silver cross with an inscription and a breakdown" with a marble plaque, with a total weight of just over three kg (6 lb 81 spool).58.

In 1924, the remaining property of the Catholic parish of St. St. Anna's Museum in Sverdlovsk (Yekaterinburg was renamed in 1924) was transferred to the city's Anti - Religious Museum, and after its closure-to the Local History Museum. The fate of the Catholic Church in the Urals was similar to that of churches in other regions of the country.59 The destruction of Catholic institutions in the Middle Urals was completed in the late 1920s-1930s. In the spring of 1930, the Ural Regional Executive Committee decided to close the Church of St. John the Baptist. Anna is 60, after that the community broke up. The rebuilt building first housed a children's library, then it was transferred to the housing fund of the city of Moscow. During the war years, the building housed the collections of the Hermitage, which was evacuated from besieged Leningrad. In the post-war period, the church was once again reconstructed, and it first opened kindergarten 62, and then bus station 63. In the early 1960s, the bus station was removed from the city center, and the church building was transferred to the city sculptors for workshop 64. What was left of the church was demolished in 1962 to make way for a monument to the revolutionary I. M. Malyshev, but in the end, Square 65 was laid out on this site. Thus, almost the only marker of Catholicism in Yekaterinburg has disappeared.

57. List of churches and temples located in the city of Yekaterinburg. GASO. F. 511-R. Op. 1. D. 139. L. 6.

58. Inventory of the seizure of church valuables of the Yekaterinburg city Roman Catholic religious community of May 6, 1922 GASO. F. 511-R. Op. 1. D. 123. L. 238.

59. Litzenberger O. A. Roman Catholic Church in Russia, pp. 206-208.

60. Mosunova T. P. From the history of the Roman Catholic parish in Yekaterinburg. p. 160; GASO. f. 575. R. Op. 1. d. 20. L. 28.

61. See photo: "Malyshev Street opposite the Tsentralnaya Hotel. Former Catholic church. Dorm of artists. 1936". GASO. f. 2817-R. Op. 2. d. 798.

62. Mosunova T. P. From the history of the Roman Catholic parish in Yekaterinburg. p. 160.

63. See photo: "Bus station on Malysheva St. V. M. Malkov, 1960-ies, Sverdlovsk". GASO. F. 2817-R. Op. 2. d. 799.

64. Mosunova T. P. From the history of the Roman Catholic parish in Yekaterinburg / p. 160.

65. Ibid.; See also photo by L. D. Zlokazov " Malyshev Street. Square in front of the Tsentralnaya Hotel. 1984 Sverdlovsk". GASO. f. 2817-R. Op. 2. D. 804; and " Ul. Ma-

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The church in Perm was closed in 1936, and the building was transferred to the club of the deaf and dumb. In 1937, numerous arrests were made of Catholics, many of whom were repressed. It was at this time that the last rector of the church, Francis Budris, 66, who was convicted in a trumped-up case against the Poles about the Polish Military Organization, 67 was shot. As a result, by the beginning of World War II, all official Catholic institutions in the Middle Urals had ceased to operate.

* * *

The evolution of the Catholic landscape of the Middle Urals went through several stages: (1) formation, the main marker of which can be considered the emergence of communities of Catholics who adhered to ritual practices; (2) institutionalization, manifested in the creation of parishes that obtained official permission to rent premises and land for conducting sacraments and rituals; (3) "rooting", characterized by going beyond the borders of the Russian Federation. It is necessary to create a framework for ethno-confessional isolation, to form a developed system of relations both within and outside the Catholic world, and to integrate it into the cultural landscape of the region and the city. The processes that took place at this stage were aimed not just at the long-term existence of the religious tradition in new conditions, but at its rooting, aimed at creating conditions for reproduction through the transfer of the tradition and the acceptance of new members.

Based on this approach, it can be argued that the Catholic tradition firmly entered the religious landscape of the Middle Urals already in the second half of the XIX century and developed dynamically until the 1920s.The subsequent decline was caused by a reduction in the number of Catholics due to migration processes and atheistic state policy aimed at destroying religious institutions. After that, if Catholicism continued to exist on the territory of the mining Urals, it was not in the form of specific institutions, but in home practices.

Institutions of the Catholic Church throughout the entire history of their existence in the territory of the Gornozavodsky Urals.-

lysheva. Square in front of the Tsentralnaya Hotel. L. D. Zlokazov, 1984, Sverdlovsk". GASO. f. 2817-R. Op. 2. D. 805. 66. See photo. "Priest Francis Budris. With the parishioners of the Tyumen parish of Sv. St. Joseph"//Official website of the Yekaterinburg Roman Catholic Parish of St. Anna.

67. Mosunova T. P. Under the patronage of St. John the Baptist. Anna, p. 19.

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They contributed to the preservation of the ethnic identity of a part of the population historically associated with Polish and German culture, and contributed to the formation of a positive experience of interfaith communication. Finally, they played an important role in organizing social protection for the least protected groups of the population. This circumstance allows us to put forward a hypothesis about the inevitable growth of the role of religion and the religiosity of the population as a whole in crisis conditions.

Bibliography/References

Archive materials

State Archive of the Sverdlovsk Region (GASO).

F. 1 (Photofund).

F. 6 (Yekaterinburg Ecclesiastical Consistory).

F. 24 (Ural Mining Administration).

F. 62 (Yekaterinburg City Council).

F. 511-r (Department of Administration of the Yekaterinburg Gubernia Executive Committee).

F. 575-r (Administrative Department of the Sverdlovsk City Executive Committee).

F. 2817-p (Personal Fund of L. D. Zlokazov).

Literature

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Andreev A. N. K voprosu o katolichestve na Urale v XVIII v. [On the question of Catholicism in the Urals in the 18th century]. Chelyabinsk, 2004. Vol. 2. pp. 413-418.

Andreev A. N. Catholicism and society in Russia of the XVIII century. Chelyabinsk: SUSU Publishing House, 2007.

Andreev A. N. Evangelical Lutheran community of Yekaterinburg in the XVIII century and its relationship with the local population.Izvestiya Uralskogo gosudarstvennogo universiteta. 2010. N 1 (72). pp. 135-148.

Glavatskaya E. M. [The religion of the "enemy": dialogue-confrontation-dialogue: the History of Lutheranism in the Urals of the XVIII-early XXI centuries]. Historical memory: the arena of the war of "national histories" or the basis for dialogue and mutual understanding". Yekaterinburg: Ural State University, 2013, pp. 62-63.

The city of Yekaterinburg. Ekaterinburg: Yekaterinburg Week, 1889.

Yekaterinburg for two hundred years (g723-1923)/Edited by V. M. Bykov. Yekaterinburg: Ural-kniga Publ., 1923.

Kamenskikh I. V. Polyaki v Permskom kraev XIX v. [Poles in the Perm region of the XIX century]. Istoricheskie issledovaniya v Sibiri: problemy i perspektivy. Novosibirsk, 2009. pp. 97-105.

"Catholic cemetery in Yekaterinburg" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna [http://ekatcatholic.ru/hrono/albums/oldphotos.php, accessed from 24.01.2014].

Kozlov-Strutinsky S., Parfentyev P. History of the Catholic Church in Russia, St. Petersburg: "White Stone", 2014.

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Korepanov N. S. Blagodat mountain expedition of 1739-1742 and the wave of contract immigration of Saxons to the Urals//Germans in the Urals and Siberia (XVI-XX centuries). Yekaterinburg: Bolot Publ., 2001, pp. 112-118.

Litzenberger O. A. Roman Catholic Church in Russia: history and legal status. Saratov: Volga State Service Academy, 2001.

Maslennikov A.V. The Roman Catholic Church in Siberia. Problems and reforms in the early 20th century // Bulletin of Tomsk State University. 2003. N276. pp. 140-146.

Mosel X. Materials for geography and statistics of Russia collected by General Staff officers. Perm Province, St. Petersburg, 1864.

Mosunova T. P. Katolicheskaya tserkva na Urale v XX veke [The Catholic Church in the Urals in the XX century]. Yekaterinburg, 2000, pp. 352-355.

Mosunova T. P. Clergy of the Yekaterinburg Catholic parish of St. Anna in the XIX - first half of the XX century.//Fifth Tatishchev readings. Yekaterinburg, 2004. pp. 168-174.

Mosunova T. P. From the history of the Roman Catholic parish in Yekaterinburg / / First Tatishchev Readings. Yekaterinburg: IIiAUrO RAS Publ., 1997, pp. 158-161.

Mosunova T. P. Return home//Evening Yekaterinburg. Yekaterinburg, 1996. June 20.

Nedzelyuk T. G. Formirovanie konfessional'nogo obshchestva katolikov Sibiri v 1830-1917 gg. [Formation of the confessional community of Siberian Catholics in 1830-1917]. 2014. N. 2 (25). Pp. 107-114.

General information on the analysis of the results of the development of data from the First General Population Census, made on January 28, 1897. Vol. 1. SPb., 1905.

Consecration of the church // Yekaterinburg Week. Yekaterinburg, 1884. November 7.

The first General Population Census of the Russian Empire, 1897 XXXI. Perm province. Publication of the Central Statistical Committee of the Ministry of Internal Affairs/Edited by N. A. Troinitsky. St. Petersburg, 1904.

A confederate Pole in Siberia. (Published by M. Serno-Solovyevich) // Russian Archive, Moscow, 1886. N3.

Czechs joining Orthodoxy // Yekaterinburg Diocesan Bulletin. 1916 Unofficial department. N26. Yekaterinburg, 1917. pp. 209-210.

"Priest Iosif Vilkas" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna [http://ekatcatholic.ru/hrono/albums/oldphotos.php, accessed from 24.01.2014].

"Priest Francis Budris. With the parishioners of the Tyumen parish of Sv. St. Joseph" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna [http://ekatcatholic.ru/hrono/albums/oldphotos.php, accessed from 24.01.2014].

"Church in the name of St. Anna" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna [http://ekatcatholic.ru/hrono/albums/oldphotos.php, accessed from 23.01.2014].

"Church of the Immaculate Conception of the Blessed Virgin Mary" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna, [http://ekatcatholic.ru/hrono/albums/oldphotos.php, accessed from 23.01.2014].

"Chronicle of the events of our parish" / / Official website of the Yekaterinburg Roman Catholic Parish of St. Anna [http://www.ekatcatholic.ru/hrono/index.html#g_n, accessed from 23.01.2014].

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Shashkov A. T. Servicewomen//Essays on the history and culture of the city of Verkhoturye and the Verkhoturye Region: (Dedicated to the 400th anniversary of Verkhoturye). Yekaterinburg, 1998, pp. 45-60.

Yurchenko A.V. Orthodoxy and Catholicism in the Urals: past and present. [http://www.catholic.perm.ru/materials/kat_urals.htm, accessed from 23.01.2014].

Archival materials

State Archive of the Sverdlovsk Oblast' (GASO).

F. 1 (Fotofond).

F. 6 (Ekaterinburgskaia dukhovnaia konsistoriia).

F. 24 (Ural'skoe gornoe upravlenie).

F. 62 (Ekaterinburgskaia gorodskaia uprava).

F. 511-r (Otdel upravleniia ekaterinburgskogo gubispolkoma).

F. 575-r (Administrativnyi otdel Sverdlovskogo gorispolkoma).

F. 2817-r (Lichnyi fond Zlokazova L. D.).

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