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The Uniate Church and the Partitions of Poland: Religious Survival in an Age of Enlightened Absolutism Author(S): LARRY WOLFF Source: Harvard Ukrainian Studies, Vol

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The Uniate Church and the Partitions of Poland: Religious Survival in an Age of Enlightened Absolutism Author(S): LARRY WOLFF Source: Harvard Ukrainian Studies, Vol The President and Fellows of Harvard College The Uniate Church and the Partitions of Poland: Religious Survival in an Age of Enlightened Absolutism Author(s): LARRY WOLFF Source: Harvard Ukrainian Studies, Vol. 26, No. 1/4, Ukrainian Church History (2002-2003), pp. 153-244 Published by: Harvard Ukrainian Research Institute Stable URL: http://www.jstor.org/stable/41036852 . Accessed: 07/10/2014 11:23 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Harvard Ukrainian Research Institute and The President and Fellows of Harvard College are collaborating with JSTOR to digitize, preserve and extend access to Harvard Ukrainian Studies. http://www.jstor.org This content downloaded from 128.163.8.28 on Tue, 7 Oct 2014 11:23:43 AM All use subject to JSTOR Terms and Conditions The UniateChurch and the Partitions of Poland: ReligiousSurvival in an Age of EnlightenedAbsolutism* LARRY WOLFF Introduction: Disunion withinthe Union "We are experiencing disunion within the Union itself," observed Iason SmohozhevsTcyi (Jason Smogorzewski), the Uniate archbishop of Polatsk (Polock), in May 1774. "The body of the Uniates is split into so many com- pletely differentparts, and subject to diverse heads."1 In fact, the aspects of disunion were manifold.Principally, there was the veryrecent shock of the first partitionof Poland in 1772, which transformedthe Union all at once froma religious phenomenonof the Polish-LithuanianCommonwealth to an interna- tional Church in the Russian and Habsburg empires,as well as in the remains of the Commonwealth.The Uniates were now subject to the "crowned heads" of Catherine,Maria Theresa, Joseph,and Stanislaw August. At the same time, the lines of ecclesiastical authoritywithin the Uniate Church were "split," as the demarcations of partitionfragmented the domain of the metropolitanate withoutcorresponding to the diocesan boundaries. SmohozhevsTcyiwas now a subject of CatherineII and already knew he was cut offfrom the authorityof the metropolitanacross the border in Poland. When SmohozhevsTcyihimself became metropolitanin the 1780s and left Russia behind him, he would be similarlysevered fromhis formerdiocese of Polatsk. In 1774, however,there * This studyis dedicatedto thememory of OmeljanPritsak, my professor when I was an undergraduatestudent at Harvardin the1970s; he was alwaysa sourceof profoundly eruditeguidance and generousencouragement to me as a scholar,and especiallyfor the researchand writingof thisstudy of theUniate Church. I am also gratefulfor the sug- gestions,advice, encouragement and criticism of John-Paul Himka, David Frick,Barbara Skinner,and VirginiaReinburg. HarvardUkrainian Studies XXVI (1-4) 2002-2003: 153-244. This content downloaded from 128.163.8.28 on Tue, 7 Oct 2014 11:23:43 AM All use subject to JSTOR Terms and Conditions 154 WOLFF was also disunion withinthe Uniate hierarchy(as SmohozhevsTcyiwell knew, forhe had vainlyattempted to mediate),and disputedauthority among some of the bishops had reached such a heat thatthey raided each other's ecclesiastical propertieswhile postingfurious accusations and counteraccusationsto theVati- can. Althoughthat divisive struggle was, to a certainextent, the product of highly particularpersonalities and circumstances,there was nothingaccidental about the mountingfundamental tensions between the privileged and prosperousBasilian orderof Uniate monks and the downtroddensecular clergywho attendedto the parish flocks.All these factorsof "disunion withinthe Union" were especially debilitatingat a time when the Uniates faced the most grave externalpressures as well: the nationalizingpressure of enlightenedstates and the proselytizing pressureof rival religions. SmohozhevsTcyicarried himself very carefully in May 1774, and, rightafter notingthe problem of "diverseheads," he recordedthe celebration of Catherine's birthday(2 May) in his own church,followed by a dinnerin his own home. That same firstweek of May ended with the festival of St. Stanislaw, which the archbishopalso celebrateduntil midnight in honorof his patronand former sovereign,the king of Poland. He obtained Russian officialpermission for this party,and, hopingthat no one would be offendedby his markingof theoccasion, he included importantlocal Russians on the guest list. When SmohozhevsTcyi designatedthe splittingof the "body of the Uniates" he was probablyconscious of theimplied analogy betweenthe religious body of his Churchand thepolitical body of partitionedPoland. Throughoutthe last quarterof theeighteenth century theirfates would obviously be analogous and, at the same time, quite subtly interrelated.The Uniate archbishop,who had just theweek beforecelebrated the festivalof a Roman Catholic saintin an Orthodoxstate, could have contemplated - thepolitical implications of theeleventh-century martyrdom of St. Stanislaw his body dismemberedand thenmiraculously recomposed. Yet, if SmohozhevsTcyi meditatedon miracles, he was neverthelessan ecclesiastical statesmanfully attunedto the pragmaticimplications of worldlypolitics for religious affairs. First as archbishopof Polatsk under Russian rule after1772, and then as the Uniate metropolitanin the Commonwealthfrom 1779 untilhis death in 1788, SmohozhevsTcyiconfronted perhaps more directly and comprehensivelythan any otherUniate leader the changingpolitical circumstancesthat followed the first partitionof Poland. His perspectiveon Uniate disunion will serve as the focus forthis analysis of the Uniate Churchin the age of the Polish partitions. The last quarterof theeighteenth century constitutes an historicallycoherent period in the historyof the Uniate Church,albeit a coherence of disunion.This periodizationrests on the chronologicalframework of the Polish partitions,for it was the dramaticinternational and political changes of 1772, 1793, and 1795 thatconditioned the cultural and religiouscrisis of the Uniates. The foundingof This content downloaded from 128.163.8.28 on Tue, 7 Oct 2014 11:23:43 AM All use subject to JSTOR Terms and Conditions UNIATE CHURCH AND THE PARTITIONSOF POLAND 155 the Uniate Churchat the Union of Brest of 1596 occurredunder the sovereignty and sponsorshipof the Commonwealth; the period fromPoland's humiliation in 1772 to Poland's eliminationin 1795 witnessed the weaning of the Uniates fromtheir fundamentally Polish political frameworkand, ultimately,the cutting of theirconnection to the Commonwealth.At the same time this was the age of the French Revolution in which the ancien régime of early modernEurope faced the rumblingsof modernity,and the Uniate Church was no exception in its experience of transitionaldevelopment at this historicaljuncture. Recent historicalscholarship on the Uniates has included an importantnew account of theUnion of 1596, Crisis and Reformby Borys Gudziak, publishedin 1998, and a similarlysignificant revisionist study of the Uniates in the nineteenthcentury, Religion and Nationalityin WesternUkraine by John-PaulHimka, published in 1999. Most recently,in 2005, Barbara Skinnerhas published a pathbreaking article,"Borderlands of Faith,"evaluating the religious tensions between Ortho- dox and Uniates in the 1760s.2 The crucial period of transitionfrom the early modernestablishment of the Union in thePolish-Lithuanian Commonwealth to the modernnational development of the Uniates in Ukraine occurredin the late eighteenthcentury, the age of the Polish partitions. The Uniate Churchwas dramaticallyaffected by theunprecedented instability of politicalgeography caused by thepartitions, as territorieschanged sovereignty accordingto the diplomaticnegotiations of the partitioningpowers. The Uniate Churchmeasured its fragmentation in dioceses, and alreadyin 1772 thoseof Lviv and Przemysl(Peremyshl) were of the portionassigned to Austria,whereas the archbishopricof Polatsk lay in thelands of Belarus claimed by CatherineII. The division of the Churchamong threedifferent sovereignties - Austrian,Russian, - and Polish was traumaticenough in view of the fact thatthe whole history of the Uniates to thatpoint was barely conceivable apart fromthe sponsorship of the Commonwealth.In 1793 and 1795, however,when the Commonwealth ceased to exist altogether,the dioceses of Volodymyr,Lutsk, Chelm (Kholm), Kam'ianets, Pinsk,and Brest,as well as themetropolitan diocese of Kyiv,found - themselvesin eitherRussia or Austria withadditional bits gratuitously assigned to Prussia, includingthe importantBasilian monasteryat Suprasl. This unstablegeopolitical base createdin itselfserious problems of ecclesiasti- cal adaptation,but in factthe partitioners' appropriation of dioceses was reallythe moststraightforward aspect of theUniate circumstances.Changing sovereignties broughtwith them radically disruptive eighteenth-century intrusions of stateupon Church,in bothAustria and Russia, while the whole period also was punctuated by intervalsof potentpressure at the parish level to leave the Union altogether. These disturbancesoccurred not only in the newly annexed lands of Orthodox Russia, but also in the Poland of Stanislaw August,where CatherineII retained a dominantinfluence after 1772. At
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