What is the religion of Hungarians? Religion in Hungary: main directions, temples, synagogues. Attitude to religious holidays

The most common religious denomination in Hungary is Catholicism; according to the 2001 national census, 5,558,901 people or 54.5% of the total population of the country consider themselves Catholics. The majority of the Hungarian Catholic population belongs to the Latin rite; 268,935 people (2.6% of the population) considered themselves Greek Catholics.

The second most common religion is Protestantism (mainly Calvinism). Protestants account for 19.5% of the country's population.

Religious minorities include Orthodox Christians (mainly ethnic Serbs, Romanians, Ukrainians and Rusyns), Jews, Muslims, etc. The number of followers of religions other than Catholicism and Protestantism does not exceed 0.5% in total. The number of atheists and agnostics, according to census data, is 1,483,369 people (14.5%). About 10% of Hungarian citizens refused to answer the question about their religious affiliation.

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Traces of pre-Christian religious beliefs are still preserved among the Hungarians in traditions, fairy tales and legends. Echoes of old worldviews can also be traced in the monuments of folk epic poetry; Chronicles tell about the beliefs of the Hungarians before their arrival on the Danube. For example, the legend about Emesh's dream speaks about ancestral totemism, according to which the Arpad family - the first Hungarian royal dynasty - descended from the tuvul bird (a type of falcon). According to legend, the ancestor of one of the Hungarian families was a wonderful deer, who showed the Hungarians the way to their current homeland during their travels. Word medve (bear) came into the Hungarian language from the Slavic language, because the old name for the bear in the Hungarian language was forgotten, since pronouncing it was as prohibited as among the Khanty and Mansi (taboo).

Of the people who were credited with magical power, the most interesting figures were the shaman and his successor, the taltosh. The ancient shamanism of the Hungarians, which had many similarities with the shamanism of the peoples of Siberia, has recently been studied on the basis of Hungarian fairy tales, legends and superstitious stories. It was believed that the shaman had supernatural power and could cure diseases. They believed that he had a physical difference from other people - an extra bone, and that, falling into a trance, the shaman could visit heaven by climbing up a special tree. The shaman's equipment included a single-bottomed drum, as well as owl feathers and horns, which he wore on his head.

During the Christian period, the shaman's successor was the taltosh, who, according to legend, also had some physical difference from other people: an irregularly shaped tooth or other noticeable sign. It was believed that he could see treasures in the earth, the dead in their graves; could beg favorable weather from the sky, could heal, predict the future; but Taltosh did not perform the complex ritual of summoning spirits.

Healing was carried out in the village by healers and sorcerers. Their treatment was based primarily on faith in supernatural forces, in magic: they believed in the demons of disease, in the transmigration of souls, in “damage” (witchcraft), unfavorable readings of heavenly bodies, etc. Therefore, they “expelled” the disease from a person with various spells and conspiracies , witchcraft. They tried to “deceive” the disease by changing the patient’s name, or simply changing his bed, linen, etc.

In the 11th century Hungarians adopted Christianity in its Western, Catholic form.

In the 16th century the majority of Hungarians became Protestants, but after the Counter-Reformation (17th century) many returned to Catholicism. At the same time, many Protestants (Calvinists) remained among the residents of rural towns, serfs, and even the minor nobility, while the upper strata of society and associated social groups (servants, etc.) for the most part became Catholics. Hungarian Protestants were more hostile to the Habsburgs than Catholics.

Both large churches in Hungary had land, a developed school network, public organizations, and Catholics also had monastic orders.

The church was connected with state power. Almost every village had a church or house of worship, as well as a church parish or council consisting of secular persons. The Church in Hungary had a great influence on all public life - through sermons, through schools, the press, and various organizations. The clergy, especially the higher Catholic ones, served the reaction, the monarchy. Many prelates and other clergy were associated with fascism. The head of Hungary's Catholics, Cardinal Mindszenty, was at the center of the 1956 counter-revolutionary plot.

The overwhelming majority of peasants, the petty bourgeoisie and the intelligentsia observed religious holidays, followed church orders, and baptized their children. Women were especially religious.

In relation to the poor peasantry, agricultural proletariat and workers, one can rather speak of indifference to religion than of conscious anticlericalism.

Currently, 2/3 of Hungarians are Catholics, almost 1 / 3 - Reformed (Calvinists). The number of people of other faiths (Lutherans, Orthodox, Uniates, Judaists) is insignificant. These are mainly people of other nationalities who have been assimilated by the Hungarians or live near them. The Transdanubian region is almost completely Catholic; between the Danube and the Tisza there are both Catholics and Protestants, while in the Zatis region there are a majority of Protestants.

Among the sects of modern times, Baptistism and the Nazarene movement are widespread in Hungary. The followers of Baptistism are more numerous among the peasants who moved to the cities, while the Nazarene sect previously had influence among the poor peasantry; Because she refused military service and demanded reforms, she was persecuted. There were especially many different sects during the period between the world wars, but they did not have much influence on the masses.

Even today, church holidays are observed among the Hungarian people; This especially applies to Catholics. Some Catholic saints and the holidays associated with them used to be highly revered: Saint Stephen the King, who introduced Christianity to Hungary, Saint Rosalia, Saint George - the patron saint of livestock, etc.

In the rituals of religious holidays, pagan customs hidden under the Christian shell can be traced. In many places, ancient festive rituals dedicated to the day of the winter solstice were preserved: a group of guys wearing masks of various animals, armed with sticks and flails, walked from house to house with great noise, wishing happiness in the coming year, a bountiful harvest, fertility, etc. This custom , the so-called regelesh (regdles), similar to the customs common among the peoples of the Balkan Peninsula and Eastern Europe.

On St. Nicholas (Miklos) Day, it is a common custom to give gifts to children. Gifts are placed in shoes displayed on the windowsill.

Of the winter holidays, Christmas is the most popular. It is celebrated by both Catholics and Protestants. The custom of caroling is still preserved. Echoes of old Christmas mysteries are visible in the custom of “walking with Bethlehem”: children dressed up in white paper caps, with glued beards, with large staffs in their hands, carry a cardboard image of a stable and a manger from house to house and wish everyone a good Christmas.

The evening of December 24th is the main holiday. Christmas trees are lit in houses and a festive dinner is served. There is a custom on this day to exchange gifts.

Closely related to the Christmas ritual is the Epiphany ritual of the “three kings” walking with a star; They talk in songs and poems about their journey and its goal - to reach the city of Bethlehem.

Easter “sprinkling” is also an ancient custom known in many European countries, representing, in essence, the magic of fertility. Later it turned into humorous entertainment. It is customary to paint eggs for Easter. Painted eggs in Hungary have been found in graves from the period of Avar rule in Hungary, which indicates the ancient, pre-Christian roots of this custom.

Trinity Day is an old spring holiday. On this day, girls come with congratulations. On the day of St. Ivan (Janos) in the villages, young people sing songs near lit bonfires, guys jump over them.

Finally, mention should be made of temple festivals (bucsu) - day of the patron saint of the local church. These holidays are partly church, partly secular in nature (fairs, folk entertainment).

The Hungarian Soviet Republic of 1919 prepared the way for the changes in attitudes towards religion that came after 1945.

Since 1945, church and state have been separated in Hungary. According to the constitution, citizens are ensured the free exercise of religious worship, and the state, by agreement with the church, provides it with some material support. In schools there is an optional course on the law of God, which children can take at the request of their parents. The majority of the Hungarian population, with the possible exception of the male part of the working class, has not yet broken with religion. Now we can only talk about the spread of an indifferent attitude towards the church, but even among young people, the majority of whom are indifferent to religion, only a small part is consciously anti-religious. Over the past 15 years, thanks to the rapid growth of culture and literacy, a favorable environment has developed for anti-religious work.

At the end of the 9th century, Magyar tribes from Western Siberia moved to the Danube, thus beginning the formation of the state of Hungary. Modern Hungary is visited annually by millions of tourists to see numerous Hungarian historical monuments, visit the famous local balneological resorts, and also swim in the waters of the “Hungarian Sea,” as Lake Balaton is sometimes called.

Geography of Hungary

Hungary is located in Central Europe, bordering Slovakia to the north, Romania and Ukraine to the east, Yugoslavia and Croatia to the south, and Slovenia and Austria to the west. The total area of ​​this country is 93,030 square kilometers, and the total length of the state border is 2,242 km.

A significant part of Hungary's territory is located on the Middle Danube Plain. This means that most of Hungary's territory is flat. In the north of Hungary there is the Mátra mountain range. It is there that tourists can see the highest Hungarian mountain – Kekes, whose height is 1,014 m.

The Danube River flows through the entire territory of Hungary from north to south. Another largest river in Hungary is the Tisza.

Hungary is famous for its lakes, of which there are a lot. The most famous of them is Lake Balaton, whose area is 594 square meters. km, as well as lakes Velence and Ferte.

Capital

The capital of Hungary is Budapest, whose population currently amounts to almost 1.9 million people. The history of Budapest begins in the 1st century. BC. – then there was a Celtic settlement in this place.

Official language of Hungary

In Hungary, the official language is Hungarian, which, according to linguists, belongs to the Ugric group, part of the Uralic language family.

Religion

The main religion in Hungary is Christianity. About 68% of the population of Hungary are Catholics, 21% are Calvinists (a branch of Protestantism), 6% are Lutherans (a branch of Protestantism).

Government system of Hungary

Hungary is a parliamentary republic. Legislative power belongs to a unicameral parliament - the National Assembly, in which 386 deputies sit. Since 2012, a new Constitution has been in force in Hungary.

The head of state is the President, who is elected by the National Assembly.

Hungary consists of 19 regions, as well as Budapest, which is considered a separate administrative region.

Climate and weather

The climate in Hungary is continental with cold, snowy winters and warm summers. In the south of Hungary near the city of Pécs the climate is Mediterranean. The average annual temperature is +9.7C. The average temperature in summer is from +27C to +35C, and in winter - from 0 to -15C.

About 600 mm of precipitation falls annually in Hungary.

Rivers and lakes

The Danube River flows through Hungary for 410 km. The main tributaries of the Danube are the Raba, Drava, Sio and Ipel. Another largest river in Hungary is the Tisza with its tributaries Samos, Krasna, Koros, Maros, Hernad and Sajo.

Hungary is famous for its lakes, of which there are a lot. The most famous of them are Lake Balaton, as well as lakes Velence and Ferte.

The length of the coastline of Lake Balaton, which, by the way, the Hungarians themselves call the “Hungarian Sea”, is 236 km. Balaton is home to 25 species of fish, and storks, swans, ducks and wild geese live near it. Now Lake Balaton is an excellent beach and balneological resort.

We also note another famous Hungarian lake - Heviz. This lake is a popular balneological resort.

History of Hungary

Celtic tribes lived on the territory of modern Hungary BC. In 9 BC. Hungary (Pannonia) became a province of Ancient Rome. Later the Huns, Ostrogoths and Lombards lived here. At the end of the 9th century, the territory of modern Hungary was settled by the Magyars (Hungarians)

Most scientists believe that the homeland of modern Hungarians is somewhere in Western Siberia. This theory is supported by the fact that the Hungarian language belongs to the Ugric group, which is part of the Uralic language family. Those. Hungarian is similar to Finnish and Estonian.

In 895 AD. The Magyars created a federation of tribes, thus forming their own state.

The heyday of medieval Hungary began under King Stephen the Saint (ca. 1000 AD), when the country was officially recognized as a Catholic apostolic kingdom. After some time, Croatia, Slovakia and Transylvania were annexed to Hungary.

The Hungarian king Béla III had an annual income of 23 tons of pure silver. For comparison, at that time the annual income of the French king was 17 tons of silver.

In 1241-1242, the Tatar-Mongols invaded the territory of Hungary, who, however, were unable to conquer the Hungarians.

Since the end of the 14th century, the Hungarians waged constant bloody wars against the Ottoman Empire. In 1526, after the defeat at Mohács, the Hungarian king became a vassal of the Turkish Sultan.

Only in 1687 were the Turks driven out of Hungary, and this country began to belong to Austria, i.e. Habsburgs. In 1867, the Austro-Hungarian Empire was formed, in which the Hungarians actually received equal rights with the Austrians.

After the end of the First World War, in 1918, the Hungarian Soviet Republic was proclaimed in Hungary, which existed until August 1919.

During World War II, Hungary fought on the side of Germany. After the end of World War II, the Hungarian People's Republic was proclaimed (this happened in August 1949).

In 1990, the first elections on a multi-party basis were held in Hungary, and the Republic of Hungary appeared on the political map of the world.

Culture

Hungarians are very proud of their culture, which is noticeably different from the cultures of neighboring countries. The fact is that the Hungarians (Magyars) are an alien people in Europe who moved to the territory of modern Hungary from Western Siberia in the 9th century.

The culture of the Hungarians was significantly influenced by the Ottoman Empire, as well as Austria. This is understandable, because Hungary was for a long time actually a province of these empires. However, the Magyars (Hungarians) still remain a distinctive people.

The most famous traditional folk festival in Hungary is Farsang (Maslenitsa), which has been celebrated since the Middle Ages. In Charköz, Maslenitsa is celebrated especially magnificently, because... it is believed that “real” Hungarians live in this region, whose ancestors came to the Danube in the 9th century from Western Siberia. During Maslenitsa, before the onset of Lent, Hungarian youth walk the streets in scary masks and sing humorous songs.

Every February, the Mangalitsa festival is held in Budapest with numerous competitions, exhibitions and tastings of Hungarian cuisine. The fact is that the Mangalitsa is a famous breed of Hungarian pigs.

Hungarian architecture is closely associated with the name of Odon Lechner, who at the end of the 19th century created the national Hungarian architectural style.

Among the Hungarian poets and writers, one should definitely highlight Sándror Petőfi, Sándor Márayi and Péter Esterházy. In 2002, the Hungarian contemporary writer Imre Kertesz received the Nobel Prize in Literature.

The most famous Hungarian composer is Franz Liszt (1811-1886), who created the Weimar school of music. Other Hungarian musicians and composers include Bela Bartók and Zoltán Kodály.

Hungarian cuisine

Hungarian cuisine is as special as the Hungarian culture. The main ingredients of Hungarian dishes are vegetables, meat, fish, sour cream, onions and ground red pepper. In the 1870s, pig farming began to actively develop in Hungary, and now pig meat is traditional in Hungarian cuisine.

Perhaps someone will say that Hungarian cuisine was glorified by the famous goulash, but Hungary still has many traditional, very tasty dishes. In Hungary, we advise tourists to definitely try halasle fish soup, chicken with peppers, potato paprikash, trout with almonds, fried pork with sauerkraut, lecho, salty and sweet dumplings, bean soup and much more.

Hungary is famous for its wines (for example, Tokaj Wine), but this country also produces good beer. By the way, in recent years, for some reason, Hungarians have begun to drink more beer rather than wine.

Sights of Hungary

Hungary is a real “treasure” for tourists who love sightseeing tours. This country has a large number of historical monuments, among which there are about 1 thousand palaces and medieval fortresses. In our opinion, the top ten best attractions in Hungary include the following:

Cities and resorts

Many of the Hungarian cities were formed on the sites of Roman settlements. This is how Pécs and Székesfehérvár appeared, which are now considered the most ancient cities in Hungary.

At the moment, the largest Hungarian cities are Budapest (1.9 million people), Debrecen (210 thousand people), Miskolc (170 thousand people), Szeged (more than 170 thousand people), Pecs (about 170 thousand people) . people), Győr (130 thousand people), Niregyhaza (120 thousand people), Kecskemét (110 thousand people) and Székesfehérvár (about 110 thousand people).

Hungary is famous for its balneological resorts, among which the most popular are Heviz, Hajdúszoboszló, Count Széchenyi Baths, Sárvár on the banks of the Raba River and Balatonfüred. In general, in Hungary there are about 1.3 thousand mineral springs that can be used for medicinal purposes.

A popular beach resort in Hungary is Lake Balaton, although there are also balneological (thermal) resorts located here. On the shores of Balaton there are such popular resorts as Balatonfured, Keszthely and Siófok.

Souvenirs/shopping

• Paprika (ground red pepper);
• Wine;
• Palinka (fruit vodka made from plums, apricots or cherries);
• Embroidery, including tablecloths, bed linens, towels, napkins and clothing;
• Porcelain (the most famous Hungarian porcelain factories are Herend and Zsolnay);
• Dried meats (especially Mangalitsa pork).

Office hours

Store opening hours:
Mon-Fri: from 9.00 to 18.00
Sat: from 9.00 to 13.00

Large supermarkets are open 24 hours a day, and some are open on Sundays.

Bank opening hours:
Mon-Fri: from 08:00 to 15:00
Sat: from 08:00 to 13:00

Visa

To enter Hungary, Ukrainians need to obtain a visa.

Currency of Hungary

The forint is the official currency of Hungary. International symbol for the forint: HUF. One forint is equivalent to 100 fillers, but now the filler is no longer used.

In Hungary, banknotes in the following denominations are used: 100, 200, 500, 1000, 2000, 5000, 10000 and 20,000 forints. In addition, there are coins in circulation in denominations of 1, 2, 5, 10, 20, 50, 100 forints.

website- Every two years, the Great Kurultai is held in Hungary with a display of the culture of the ancient Hungarian Huns, the steppe, horse nomadic culture of the nomads. Since 2010, it has been one of the largest celebrations of preserving traditions in the world.

In 2010, more than 3 thousand keepers of tradition (hundreds of horsemen) in modern nomadic costumes took part in the Kurultai. 135 yurts were erected. Over the course of three days, 42 programs and combat displays preserving traditions, a review of the nomadic army and fighting games, horse races and archery competitions, and music concerts took place. On the main day, more than 140 thousand guests were present (in 2012, over three days, more than 220 thousand guests were in the steppe near the town of Bugats).

Commemorations and sacred programs followed the traditions of the ancient Hungarian religion. Shamanic drumming sounded and shamanic rituals were performed. The ancient religion of the Hungarians is the Tengrian religion, which comes from the shamanic faith. The idea of ​​Tengri was originally among the Turkic and Mongolian peoples. Their primitive religion - the veneration of Tengri - the Blue Sky - is common to the entire steppe Eurasia. Lev Gumilyov in his works came to the conclusion that by the XII-XIII centuries. this doctrine took the form of a complete concept with ontology (the doctrine of a single deity), cosmology (the concept of three worlds with the possibility of mutual communication), mythology and demonology (the distinction between ancestral spirits and nature spirits). The religious system itself was previously called An. The name of the system has been preserved to this day among the Altai Turks.

Along with the Hungarians and the keepers of Hungarian traditions, large nations who recognized themselves as Huns or Turks represented themselves. However, this definition is not used in ethnography and religious studies, which is partly due to the very weak theoretical basis of Gumilyov’s constructions.

According to the official website of the Hungarian Turks www.magyar-turan.hu, in the minds of the Hungarians, Central Asia has always been identified with their ancestral home; from time immemorial, the Magyars have associated their origins with this region. In the scientific community there is still no consensus on the ethnogenesis of the people. “Discussions on this topic among scientists have been going on since the mid-19th century. Over the past half century, the theory of the Finno-Ugric origin of the Hungarians has dominated. Although the results of archaeological, linguistic, ethnographic and anthropological research testified to its clearly artificial and imposed nature. Nowadays, most scientists, especially archaeologists and anthropologists, agree that the anthropology and, in particular, the culture of the Hungarians have much in common with the Turkic peoples. It is inextricably linked with the traditions of the Great Steppe and has much in common with the culture of the Scythians, Huns and Avars and other peoples who inhabited the Central Asian steppes in ancient times. Among the nomadic peoples, the Hungarians were the most western; socially, like most such peoples, their society was distinguished by a tribal structure. Nowadays, the Hungarians constitute a single people; the unification of the Magyar tribes took place during the reign of Khan Arpad, one of the ideological inspirers of the resettlement of the Magyars and the founder of the Hungarian state, the ancestor of the royal Arpad dynasty, which ruled the country for many centuries. It was under him that the so-called “Blood Contract” was signed, which became the foundation for the unification of the Magyar tribes and the formation of the state. For Hungarians, Árpád is still the main historical figure, a symbol of the strength and unity of the nation.” Before their arrival in Europe around the year 1000, the Finno-Ugric Hungarians lived surrounded by Turkic peoples, from whom they borrowed a significant part of the agricultural vocabulary. The Hungarian peasantry in the southeast of the country regarded the arrival of the Turks as liberation from the dominance of local feudal lords, who imposed unbearable taxes on them. In an effort to attract the Hungarian peasants to their side, the Turks liberalized many areas of life of the Hungarian peasantry. Unlike the bloody strife between Catholics and Protestants in Europe at that time, the Turks did not indirectly prohibit either religion, although conversion to Islam was strongly encouraged. Taking advantage of the chaos of the post-war years and the emergence of a new Muslim community, many ordinary Hungarians who converted to Islam (the Magyarabs) managed to rise through the ranks of the military classes of the Ottoman Empire. Residents of the northern Hungarian lands offered greater resistance to the Turks, creating detachments of haiduks.

And a little more history. On August 29, 1526, near the city of Mohács in Southern Hungary, on the right bank of the Danube, a battle took place between the army of the Turkish Sultan Suleiman I (45 thousand people and 160 guns) and the noble army of the king of Hungary, the Czech Republic and Croatia Lajos II (25 thousand people and 80 guns) . The enormous advantage of the Turks was reflected in the results of the battle: the army of King Lajos II suffered a crushing defeat, and the king himself died during the retreat. As a result of the battle, the territory of modern Hungary came under Turkish control, minarets were added to the cathedrals, and the Hungarian capital had to be moved north for a century and a half, to Slovak Bratislava. On the site of the Hungarian lands conquered by the Ottomans, a new region was formed - Ottoman Hungary, which existed in 1526-1699.

So the roots of what happened should be sought in Hungarian history, and not in the system of European values. It is also worth noting that the Hungarian medium tank of the Second World War (analogous to the T-34) was called “Turan”.

[Hungarian Republic; Hungarian Magyar Köztársaság], state in the Center. Europe. Territory: 93,030 sq. km. Capital: Budapest (1863 thousand people - 1998). The largest cities: Miskolc (182 thousand people - 1997), Debrecen (210 thousand people - 1997), Pecs (162 thousand people - 1997). Official language: Hungarian. Geography. V. is located in the Middle Danube Lowland; surrounded by the Carpathians and spurs of the Alps. It borders in the northeast with Ukraine, in the southeast - with Romania, Serbia, Croatia, in the southwest - with Slovenia, in the west - with Austria, in the north - with Slovakia. Landlocked. Largest rivers: Danube, Tisza. The largest lake, Center, is located in V. Europe - Balaton (area - 598 sq. km). Mount Kekesh (1015 m) is the highest peak in Europe. The climate is continental, temperate. Population: 10,045,407 people (July 2003), 89.9% - Hungarians, 4% - Gypsies, 2.6% - Germans, 2% - Serbs, 0.8% - Slovaks, 0.7% - Romanians, as well as Greeks, Croats, etc. . State structure. V. is a parliamentary republic. The head of state is the president, elected for 5 years; The legislative branch is represented by a unicameral parliament (State Assembly). Adm. division of V. - 19 counties and the capital. The basic law is the constitution adopted on August 20. 1949, revised 19 Apr. 1972 and 18 Oct. 1989

Religion

The country has 63% Catholics, 21.7% Calvinists, 5% Lutherans, 7.5% atheists, etc.

On the territory of V. have their own dioceses: the Russian Orthodox Church (Moscow Patriarchate) - Budapest and Hungarian with a see in Vienna (9 parishes), the Serbian Orthodox Church - Budim with a see in Szentendre (about 40 parishes), the Romanian Orthodox Church (18 parishes) . The deanery of the Bulgarian Orthodox Church includes 2 parishes. The K-Polish Patriarchate has 2 parishes belonging to the Austrian Metropolis.

Roman Catholic Church

has in V.4 metropolises: Eger, Esztergom-Budapest, Kalocsa-Kecskemet, Veszprém; 9 dioceses, 1 territorial abbey (Pannonhalma), Byzantine Exarchate. rite (Mishkolc), military ordinariate. There are 2,226 parishes in the country.

Protestant churches, denominations and sects

Reformed Church, the largest Protestant. The church in the country (2,100 thousand people; 1,200 parishes), is divided into 4 church districts, headed by bishops, and into 27 lordships within the districts. The Evangelical Lutheran Church has 2 church districts - Northern and Southern, governed by bishops and lay superintendents (320 parishes). The Hungarian Methodist Church has 77 parishes.

There are also several in the country. small Pentecostal (Assemblies of God, Congregation of God, Congregation of the Living God, etc.) and charismatic (Hungarian Free Christian Church, Fellowship of the Christian Faith, etc.) congregations, as well as communities of brothers (27), Hungarian Baptist Union (383), Seventh Adventists of the day (111), Mormons (19), Jehovah's Witnesses (199), Bogomils (10), New Apostolic Church (9), Unitarian Church (anti-Trinitarians) (8) and a related Unitarian Pentecostal congregation - the United Pentecostal Church (47 congregations).

Christianity in Hungary

began to spread from mid. 10th century: first in Transylvania under the influence of the Greek. missionaries and with the support of the leaders who ruled there (dyul); from the 70s - in the West. parts of the country, in the possession of the prince. Geza, through the missionaries he invited from Germany. Geza turned to Otto I and the monk Bruno from St. Gallen was ordained a bishop and sent to V. The next ruler of V. was Geza's son Vaik, in Baptism Istvan (Stephen I) (1001-1038), who accepted the signs of the royal power from the hands of the legate of Rome. Pope Sylvester II (999-1003) and became the first crowned ruler. Istvan consistently continued the policies of his father. He married a Bavarian. Princess Gisela, who brought with her priests and monks from Germany. Therefore, already from the 11th century, German. chronicles wrote that the conversion of Hungarians to Christianity began precisely with the marriage of Cor. Istvan and the arrival of his wife Gisela. Istvan set himself the task of streamlining the canonical organization of the Church. Under him, Vladimir was divided into 2 archdioceses (in Esztergom and Kalocs) and 8 dioceses (Vac, Győr, Veszprem, Pecs, Eger, Chanad, Bihar, Transylvania). Until the end XI century The bishoprics of Nitra and Zagreb were also created. The highest clergy were part of the royal council. In 1001, headed by the Hungarians. The Church, subordinate to the Pope of Rome, but possessing great independence, was the Archbishop of Esztergom, who was crowned by a Hungarian. kings. Until 1526, coronations took place in Székesfehérvár, the first residence of the Hungarians. kings, their tomb was also located there. The queen was crowned in Veszprém, which also gave this bishopric a fairly high status. The advisory bodies of the bishops were the capital and collective chapters (meetings of canons), headed by abbots.

The church received rich land grants from the first king, a tithe was established, initially going entirely to the bishop; Rural parishes were created throughout the country, every 10 villages were required to build a temple (2nd book of Stephen's laws, 1030). In the early period of the state. law in V. also included ecclesiastical law. Cor. Istvan did not need the assistance of the pope; as the head of state, he carried out investiture.

The spread of Christianity was facilitated by the creation of the first monasteries and the activities of missionary monks. Even under Prince. Gese began the construction of a Benedictine monastery in Pannonhalm, dedicated to St. Martin, who, according to legend, was born. in Pannonia, in Rome. The city of Savary (modern Szombathely). When cor. Stephen's monastery received a charter of privileges. At the same time, Benedictine monasteries were founded in Zalavar (1019), Pechvarad, and Bakonbel. Schools were created at cathedrals and monasteries (the first was at the Cathedral of Pecs), where they taught Latin using textbooks sent from Germany. Among the first lat. missionaries who arrived in the country approx. 1020, there was an abbot of the Venetian Benedictine monastery of San Giorgio Maggiore Gellert (lat. Gerardus), who founded the monastery, schools, and temples. In 1030 he became Bishop of Canad and, according to legend, Istvan entrusted him with the education of his heir Imre.

Greek Orthodox The church had especially many supporters in Transylvania, in the west. In parts of the kingdom, its influence was not so significant, although there were mon-ri in the east. rite. After the schism of 1054, the Greek The church lost its position in Britain for a long time; its institutions ceased to exist by the beginning. XIII century, however, Orthodoxy was preserved among part of the population, which served as the basis for its revival in connection with the intensification in the XIII century. Wallachian and Serbian migration from the Balkans.

The period following the death of core. Stephen is called the era of pagan uprisings. The poor associated the deterioration of their social position with the advent of Christianity, and their discontent was used by the princes in the struggle for the throne. The uprising of 1046, during which many bishops, priests and monks suffered and suffered martyrdom (among them was Gellert), was suppressed by Prince. Endre. In 1061, the rebels demanded the expulsion of Christ. priests and return to pagan customs. The events of this period are closely related to the struggle for investiture between Pope Gregory VII and the Emperor. Henry IV, who sought to take advantage of the discontent of the people to establish their power over V. Thus, Pope Gregory VII proposed bishop. Gese, in return for support, recognized Britain’s vassal dependence on Rome. Geza rejected these proposals, accepting the crown from the hands of his father-in-law, the Byzantine. imp. Michael VII Duca; later, when Pope Sylvester II crowned Stephen, the two crowns were combined into one. In this form, Hung. crown, which was called the crown of St. Stephen or St. crown, known throughout the history of the country (currently kept in the Hungarian National Museum in Budapest).

The internal situation stabilized during the reign of kings Laszlo I (canonized in 1192 with the name Vladislav I) and his successor Kalman I. In 1083, on the initiative of Laszlo I, the Pope approved the canonization of the first Hungarians. saints: cor. St. Istvan, his son Hertz. Imre (lat. Emericus) and bishop. Gellert. In the books of laws published during the reign of kings Laszlo (3 books) and Kalman (1 book), much attention was paid to the Church. At the same time, 2 sets of church codes appeared, in which the decisions of the Councils of 1083 and 1092 were collected. Laws and codes regulated tithes, ensured the protection of church property, determined measures to eradicate paganism and witchcraft, listed church holidays and prescribed their observance, made it obligatory to attend church, attend confession and receive communion, and also determined the status and rights of non-believers (Ismailis and Jews ).

Strengthening ties with the Papal Throne, Hung. At the same time, the kings sought to pursue independent church policies. Laszlo I, like Stephen, himself made appointments to the highest church positions. Cluny reforms, although they affected the Hungarians. clergy, were carried out taking into account local specifics. In 1083 Hungarian. the clergy did not support the decisions of the Lateran Council regarding the celibacy of the clergy. Married clergy could also be elevated to the rank of bishop if they received the consent of their wives to live separately; divorces and remarriages among clergy were also allowed. The Council of Szabolcs (1092) was also not supported by Rome. The Church and on the issue of calculating the date of Easter. In 1091 cor. Laszlo I annexed Croatia to his possessions, regardless of the fact that it was a vassal state of Rome (since 1074). Pope Urban II did not recognize this act, and cor. Laszlo took the side of the enemy of the Pope Emperor. Henry IV and antipope Clement III.

In 1106 cor. Kalman formally renounced the right of investiture. After the Concordat of Worms (1161), induction into ecclesiastical office and ordination was carried out on the basis of canonical elections, but royal approval preceded ecclesiastical approval, and kings, as a rule, proposed their own candidates. Despite the concessions to Rome, the Hungarians. the kings retained the legal basis of their control over the Local Church not only in the legislative, economic and administrative (including appointments to positions) spheres, but also in organizational matters (for example, in the founding of new dioceses).

In XII - beginning. XIII century Hungarian the kings carried out external expansion (into Dalmatia, Galician Rus', lands near Leitha, the Balkans, etc.) and annexed new territories, although most of the conquests turned out to be short-lived. New bishoprics were founded on the annexed and border lands: Serem (1229), Bosnian (1230), Belgrade (1254). The Hungarian kingdom became one of the largest in Europe. In conditions of growing feudal fragmentation, most of the royal districts (comitat), along with lands and castles, became the property of the nobility. In 1222 cor. Endre II (1205-1235) was forced to publish the so-called. The Golden Bull, which granted the barons and prelates the right to resist the king. During the Mongol-Tatars. invasions of 1241-1242 the country suffered huge losses. 6 units were almost completely destroyed, the rest were badly damaged. What saved V. from complete collapse was that the Tatars unexpectedly left the country. Failures in the fight against the Tatars showed the need to create a new defense system and military organization. This task was systematically carried out by cor. Bela IV (1235-1270). Under him, extensive stone fortification construction was carried out. The magnates, receiving generous land grants from the king, took heavily armed knights into their military service.

Population of the kingdom in the XIII-XIV centuries. was significantly replenished by colonists and migrants from the West. and South-East. Europe. The formation of cities took place, in which mute played an important role. ethnic element. At the same time, German colonists (in Vietnam they were called Swabians and Saxons), settling compactly in Transylvania, brought Catholicism with them. Ethnic, and then. This also made the religious composition of the population more complex. Within the kingdom there appeared many Bulgarians, Serbs, Vlachs, and Rusyns who adhered to Orthodoxy. Jews who settled in Britain were either supported by the central government (the 1251 law on the freedom of Jews and the recognition of their schools as public buildings), or persecuted under pressure from the Church (the 1360 law on the expulsion of Jews from the country). Pagan Cumans settled in the steppe regions. Cor. Bela IV, although he patronized the Church, reserved the right to interfere in its affairs. The prelates elected with his consent occupied important positions in the royal chancellery and other government bodies, and took part in state affairs. affairs. In the XIII century. The largest chapters and Mont-ri Catholic. Churches became “certifying places,” i.e., they performed the functions of notary offices, handling property and legal transactions. Charters were recognized as legal and could be presented to the royal court only if they were drawn up in such monasteries.

Under the successors cor. Bela IV, the last representatives of the Arpad dynasty, the internal unity of the kingdom was again disrupted due to strife within the royal house. During the reign of Laszlo IV (1272-1290), Rome intervened in the struggle and aggravated the situation by demanding that the king, married to a Cuman, abandon his wife and her relatives under the pretext that they were pagans. The barons at odds with the king used this conflict to their advantage, gradually dividing the country into a number of fiefs almost independent of the king. The Popes took advantage of the weakening of royal power: the elections of the highest church hierarchs began to be replaced by papal appointments to the highest church positions (the so-called papal reservations), receiving huge incomes in the form of annats for this. The resulting practice caused serious damage to the interests of the Hungarians. crown, especially considering that the kings generously endowed church institutions with land grants, and their representatives with high positions in the state. In 1301, the Arpad dynasty came to an end. From this time until the twentieth century. Hungarian the throne, with rare exceptions (Matthias I Hunyadi, Janos I Zapoyai), was occupied by representatives of foreign dynasties: Angevin (1310-1382), Luxembourg (1387-1437), Jagiellon (1490-1526), ​​Habsburg (1526-1918).

In the 14th-15th centuries, under the kings of the Angevin dynasty, Charles Robert (1310-1342) and Lajos I the Great (1342-1382), Hungarian. feudal society and the state reached their peak: a class-representative monarchy was emerging; The highest body of class representation, the State Assembly, began to operate. Cor. Lajos I established suzerainty over Dalmatia (1358), Bosnia (1365), Serbia (1361), conquered part of Bulgaria (the so-called Vidin), and fought more than once in Italy for Naples. This time was marked by the rapprochement of Britain with the Czech Republic and Poland, manifested in the conclusion of military-political alliances (Visegrad, 1335), dynastic marriages (for example, between Sigismund, son of Charles IV of Luxembourg, and Maria, daughter of Lajos I), personal unions (Lajos I on the Polish throne in 1370), etc. This alliance of 3 countries for 2 centuries influenced the balance of power in the Center. Europe.

Sigismund I of Luxembourg achieved unity in the country at the cost of large concessions to the nobility. But he paid his main attention to foreign policy and, being elected German. king (1410/11), and then emperor (1433), moved away from the Hungarians. business Like other representatives of foreign dynasties, Sigismund relied on foreign political alliances. To protect the dynasty and kingdom from feudal anarchy, he became close to the Habsburgs. An agreement on mutual inheritance was concluded (1421); marriage with Maria Luxemburg opened the way for Albrecht Habsburg to the Hungarians. throne (1437), but he soon died. In con. XIV century For the first time, a tour hung over V. threat, and the country was forced to strengthen its southern. borders, a number of strategically important fortresses went to it, including Belgrade. In addition, the king tried to create a system of buffer states subordinate to him (Serbia, Bosnia, Wallachia), however, on the whole it turned out to be ineffective.

With the support of the nobility cor. Matthias I Hunyadi (1458-1490) was able to strengthen personal power, centralize control, increase the income of the crown, and create a new army. In the royal office and in the state. Prelates (Jan Pannonius, Janos Vitez, etc.) who were educated in Italian worked in the posts. un-tah, and representatives of the middle clergy. The advance of the Turks from the south was temporarily stopped, and a new line of defense was created. The king fought with the Czech Republic and captured Silesia, Moravia and the Lusatian region. (1478). Having defeated Frederick III in 1478, he occupied part of Austria and moved his capital to Vienna. After his death, royal power began to weaken again (under Ulaslo II and Lajos II) due to renewed fighting between the baronial leagues and the Ottoman advance to the south. borders of the kingdom (Belgrade fell in 1521).

Schism in Catholicism. The Church contributed to the fact that the relationship between the Kingdom of Hungary and the Papal Throne in the 14th-15th centuries. were in favor of the former. Cor. Charles Robert subjugated the Church and freely disposed of its property: he took the property of deceased bishops into the treasury; benefited from income from vacancies; transferred church positions to the barons, demanding rich gifts from them in gratitude; forced the clergy to participate in military enterprises; finally, he often brought the clergy before the secular court.

In 1404 cor. Sigismund issued a decree according to which persons appointed by the pope to the highest church positions in the Kingdom of Hungary could not receive or have benefices there; papal bulls, orders and sentences not approved by the king lost force in the territory of the kingdom (lat. placetum regium) . Persons who violated this ban faced the death penalty and confiscation of property. In 1417, at the Council of Constance, cor. Sigismund, who contributed to the end of the schism, obtained a promise from the cardinals that the popes would recognize candidates proposed by the Hungarians as archbishops, bishops and other holders of the highest church positions in Vietnam. king. Thus, the right of papal reservations was abolished, and the Roman Curia recognized the right of royal patronage. By royal decree of 1419, ecclesiastical trials were allowed to begin in Britain rather than in the papal court in Rome. During the reign of Cor. Matthias Hunyadi, the rights of the Church in matters of appointment to church positions were further curtailed. He transferred positions and benefits to his relatives (including foreigners) and supporters, who often did not even belong to the clergy. The actual right of supreme royal patronage in 1514 was legally enshrined in the Hungarian code. feudal law (the so-called Tripartitum), codified by the jurist István Verböczy.

The consequences of the territorial expansion of the Kingdom of Hungary in the XIV-XV centuries. became the spread of lat. faith in conquered lands. Cor. Lajos I founded in the southwest. parts of Wallachia Vidinskoe (existed in 1365-1381) and Ardyashskoe (existed in 1381-1386) Catholic. ep-stva; after 1356 it was annexed by the Hungarians. Churches Dalmatian archdiocese (Split, Zadar, Ragusa) with their constituent dioceses (they were subordinate to the Hungarian Church until the beginning of the 15th century, when they were transferred to Venice).

In the XII-XV centuries. Monastic orders begin to play an important role in religion. life V. In the 20s. XII century Premonstratensian monks appeared in the country; by 1235 there were approx. 40 mont-rays of the Premonstratensian order, founded by both kings and private individuals. All R. XII century Cistercians appeared in the kingdom, the main mon-ri were established in Zirce, Pilis, Szentgothard, Pasto; to the 13th century there were 19 Cistercian monasteries; cor. Béla III is credited with special patronage of this order.

Among the mendicant orders, the Franciscan order became the most widespread in Britain. The first Franciscan monks appeared here in 1221; in 1232 they had already created their own province; by the 13th century. worked ok. 50 mon-rays of this order, united into 10 custodians. The Franciscans launched missionary activities, focusing on the south. and southeast the outskirts of the country - on annexed lands. The Bosnian province of the order was created, as well as for a short time the new bishoprics of Sorenjskoe, Vidinskoe, etc.

In the Kingdom of Hungary, the policy towards Protestants passed several times. stages. In 1524-1525 The first decrees were issued against the Lutherans, providing for their expulsion from the country and even the death penalty. However, these laws were soon repealed, since Lutheranism found widespread support even among the feudal elite. During the reigns of Ferdinand I and especially Maximilian II, he was Protestant. religious teachings spread almost unhindered among the population, despite restrictions and prohibitions from the authorities.

The Roman Catholic Church during the Reformation and Tour. The war found itself in a state of deep crisis. Mn. The dioceses ceased to exist, and the church authorities fled from them to territories unoccupied by the Turks. Churches and mon-rys were destroyed, and those that survived remained in desolation. There was a shortage of priests not only in the lands conquered by the Ottomans, but also in the territories subject to the Habsburgs. Visits showed that in some areas there had been no worship for years, and there was also a decline in morals among Catholics. clergy. In 1579, a college (Collegium Hungaricum) was founded in Rome by Pope Gregory XIII, where Catholics were trained. priests exclusively for V., but this was clearly not enough. Attempts to strengthen the Catholic Churches that were established in the country until the end. XVI century, were built mainly on the conviction of believers. This is precisely the policy pursued in the middle. XVI century Archbishop of Esztergom, Hung. humanist Miklos Olah. He believed that unity of faith (Catholic) was a necessary condition for the consolidation of the nation, which in turn should ensure the liberation of Britain from the Turks. In 1562, Olah first invited the Jesuits to Hungary, who became the support of the Counter-Reformation.

From the end XVI century Austrian The Habsburgs in all their possessions, including in Britain, began to carry out the Counter-Reformation in the most severe form. The most acute period of the struggle occurred at the beginning. XVII century As a result of the first open anti-Habsburg class movement, led by István Bocskai, in 1606 the Habsburgs were forced to sign the Peace of Vienna, which allowed freedom of religion for all classes (except peasants) and guaranteed equality of Protestants with Catholics. The magnates, having reached a compromise with the dynasty, were under the influence of the Catholics. sermons began to return to the old faith. One of the active figures of the Counter-Reformation was Archbishop Peter Pazman of Esztergom. He possessed enormous theological erudition and knew very well not only Catholics, but also Protestants. creed. Pazman wrote a “Guide to the Christian Faith” in Hungarian, the Archbishop is considered one of the creators of the lit. Hungarian language. He is also credited with founding the first Jesuit university in Vietnam in Nagyszombat (1635). Thanks to the activities of Peter Pazman, by the 30s. XVII century There were almost no Protestants left among the magnates of the kingdom, and representatives of other segments of the population gradually began to return to Catholicism.

In 1622, missionaries from the Congregation for the Propagation of the Catholic Faith began to arrive in Britain from Rome, among whom were Jesuits, Franciscans and Paulinians. Most of the missionaries were Hungarians or Slavs (especially from Bosnia and Serbia), but there were also many Italians. By the 70s. XVII century refers to the wave of forced re-Catholicization associated with the ongoing opposition protests in Britain against the policies of the Habsburg dynasty. In 1674, a trial of 730 Protestants took place. preachers who refused to return to Catholicism were sold into galleys; those who survived, after several. years were bought by Holland.

Liberation of V. from the Turks at the end. XVII century served as the basis for Leopold I (1657-1705) for a new offensive against Protestants. In 1691, a royal decree (“Explanatio Leopoldiana”) was issued, which gave an arbitrary interpretation of the laws that guaranteed freedom of faith. A division was made between the private and public (free) practice of religion. rituals, and the number and places of the latter were regulated.

After the defeat of the last anti-Habsburg movement (Ferenc I Rakoczi) between the ruling dynasty and the Hungarians. estate-corporate institutions concluded a compromise agreement, which legislatively confirmed the autonomous status of V. and the preservation of the main privileges of the ruling elite. At the same time, Britain was declared a “single and indivisible” territory as part of other Habsburg family domains. The laws formalizing this compromise were in force with short interruptions (the revolution of 1848-1849) until 1918.

XVIII-XIX centuries.

Over the next two centuries, under the conditions of Habsburg absolutism, the position of the Church changed noticeably. Kings Joseph I (1705-1711) and Charles III (1711-1740), despite promises made in the Peace of Satmar in 1711, to observe the laws of the kingdom in matters of faith and guarantee the freedom of practice of Protestants. cults, waged a consistent attack on Protestantism. In 1714, changes made in 1703 in the provisions on the ownership of church property and in Protestant practice were declared invalid. worship services. Protestant. schools were limited to the so-called. “articular” places, and the Protestants themselves came under the control of the Catholics. authorities, who received the right to visit their religions. meetings. Conversion to Catholicism was encouraged and, conversely, conversion to Protestant. faith was classified as a crime. New restrictions affecting Protestants. churches, were formalized in 1731 in a royal resolution, the so-called. "Carolina Resolutio". The number of particular places where Protestants, both Lutherans and Calvinists (Reformed), could perform divine services decreased. In other areas, Protestants came under Catholic supervision. priests: they entered into marriages of Protestants, Catholics, consistory courts took over the marriage affairs of Protestants. The law of 1734 determined the administrative-territorial structure of both the Lutheran-Evangelical Church of the Augsburg Confession and the Reformed Church.

The activity of some old monastic orders, in particular the Order of St. Paul, and new ones also appeared. From the end XVII century The Piarist order, which appeared in Hungary in 1642, began to enjoy great influence. In 1721, the Piarists formed an independent Hungarian Empire. province, which determined its further rise. School education was in their care. In V. to ser. XVIII century There were 14 full and 7 incomplete gymnasiums of the order, education in which was free; in the gymnasiums of Pest and Vaca, the most numerous, the program was supplemented by a 2-year course in philosophy. Mn. parents preferred to send their children to Piarist gymnasiums, since education in Jesuit gymnasiums was characterized by excessive conservatism. However, in the 1st half. XVIII century The Jesuit order was also on the rise, not least thanks to its educational institutions. In the beginning. century, 10 new Jesuit colleges appeared, all higher and a significant part of the Wed. education was in the hands of the order: the university in Nagyszombat, higher schools in Kolozsvar (now Cluj-Napoca, Romania) and Kass (now Kosice, Slovakia), expanded gymnasiums in Buda, Eger, Győr, and in addition over 42 gymnasiums, in which trained approx. 8 thousand students.

At the turn of the XVII-XVIII centuries. Protestant pietism became widespread in the country. a doctrine that emphasized the individual character of religions. experiences and dividing the sphere of religions. and worldly. The founder of this religion. directions to V. were Janos Apatsai Csere. The Pietists paid great attention to the upbringing and education of young people in their native languages ​​and helping the poor, creating shelters, houses for the poor, hospitals, etc.

During the reign of Maria Theresa (1740-1780) and Joseph II (1780-1790), a number of reforms were carried out in the spirit of the Enlightenment, which affected the Church and the education system. The reforms carried out in the 18th century were aimed at subordinating the Church to the state and limiting the influence of the clergy in the Habsburg dominions. According to Maria Theresa's decree of 1767, papal bulls came into force in the Habsburg dominions only with the approval of the monarch. Joseph II in 1781 confirmed this order and extended its effect to Europe. The decree of 1768 abolished the privileges given by the popes to local monasteries, which exempted them from state. duties. The clergy were prohibited from direct contacts with the Roman Curia, and monastic orders were prohibited from carrying out the orders of those order authorities who were located outside the country. In 1776-1777 a new territorial adm. was introduced. division in the Church and 5 new Catholics were created. (Sepes, Szekesfehervar, Szombathely, Besterzebanya) and 2 Greek Catholics. (Nagyvárad, Körös) bishopric, the number of rural parishes also increased.

In 1773, the Jesuit order was dissolved, which entailed the replacement of the old education system and the creation of a new one. Trnava Jesuit University was taken under the guardianship of the government back in 1769 and supplemented with a medical faculty, and according to the decree of 1772, persons of any religion could study there. In 1774, Emperor. Maria Theresa transferred to the university all the property that had previously belonged to the Trnava Jesuits. As a result of the reform, an education system was created in Britain, separated from the Church. It was built on unified programs and approved textbooks, the work of teachers and teachers was controlled by superintendents who headed each of the 9 created educational districts; superintendents were subordinate to a special commission on education under the government. Primary education for children became compulsory.

After the Emperor came to power. Joseph II in the Habsburg dominions, the Patent of 1781 proclaimed religious toleration. Any persecution of religions was prohibited. soil; Protestants and Orthodox Christians were guaranteed free religion and civil rights everywhere; Confessional restrictions for admission to state were cancelled. service; Catholic control was abolished. bishops over other denominations. It was forbidden to require such an oath from Protestants, which would be incompatible with their beliefs. Protestants and Orthodox Christians were allowed to build their own churches (but without bell towers and spiers), schools were allowed to maintain priests and teachers (whose candidates were approved by the emperor). The patent was canceled by the so-called. reversal, which obliged parents to raise children from mixed marriages only as Catholics. faith. It was established that children should be raised Catholic. faith if their father is a Catholic; if the mother was Catholic, then the girls were raised in the maternal, i.e. Catholic, faith, and the boys in the paternal faith. In 1786, Protestants were removed from the jurisdiction of consistory courts, which were henceforth limited to cases related to Catholicism. and mixed marriages. The right to free worship was also granted to Jews.

In 1782, Emperor. Joseph II dissolved those monastic orders that did not engage in “useful” activities, which primarily meant teaching and nursing. The orders of Camaldoulines, Capuchins, Carmelites, Carthusians, Clarisses, Benedictines, Cistercians, Dominicans, Franciscans, Paulinians and Premonstratensians ceased to exist; 134 men were closed. and 6 wives. Mont Rey, in which there were 1484 monks and 190 nuns. The property of the orders abolished in Hungary was described and came into the possession and control of the Hungarian Religious Foundation. Treasury. Relig. organizations or individuals were allowed to have as much property and income as necessity required, but no more. The surplus was placed at the disposal of the monarch. In 1789, the Roman Catholic Church was deprived of the prerogative of formalizing property and legal transactions. Church certification places henceforth transferred their functions to secular notarial institutions. But church certification places finally ceased their activities only in 1848. Imp. Joseph II reduced the number of religions. holidays, founded a state in Pozsony (modern Bratislava). seminary for Catholic training. priests in accordance with the tasks of the reformed Church. Before his death, the emperor combined all previously adopted decrees and orders into one Law of 1791, which enshrined freedom of religion for Orthodox Christians. Christians, since 1792 Serbian. Orthodox bishops became members of the Upper House of the State Assembly.

Carrying out his reforms, imp. Joseph II sought to limit the privileges of the noble classes as much as possible. His position was most clearly manifested in the story of the crown of St. Istvan. According to Hungarian laws only the coronation of this so-called. the holy crown legitimized the power of the monarch over the country, who at that moment swore to observe all the ancient rights and privileges of the country and classes. Joseph II broke this tradition. Not only was he not crowned “St. crown,” but also ordered that it be taken to Vienna (1783) to be examined for authenticity. In Hungary In society, this act of the king was perceived as sacrilege, and Joseph II himself received the nickname “uncrowned king” or “king in the hat.” On the deathbed of the imp. Joseph II promised to return the crown of St. to Hungary. Istvan, which was done in 1790, thereby showing that the Hungarians were inferior. nobility.

In 1802, Francis I restored the abolished orders of the Premonstratensians, Cistercians and Benedictines, returning their property. The Benedictines were also ordered to open 10 gymnasiums. A special role was assigned to the oldest abbey in V. in Pannonhalm, which received the status of a senior abbey and autonomy from the Bishop of Győr. Together with its subordinate parishes, the abbey formed an independent diocese. In addition to the gymnasium, a higher theological school was opened in Pannonhalm.

In the Austrian Empire, supreme power belonged to the Habsburg dynasty (from 1804 to 1867, Emperors Franz I, Ferdinand V, Franz Joseph I). In the new state, the “relative weight” of Britain increased, but it continued to remain a country with a backward feudal economy, serfdom, and an estate-corporate system. The reform movement, most clearly reflected in the activities of the State Assembly in the 2nd half. 20-30s and the projects of Istvan Széchenyi, did not find understanding and support among the Austrians. government. The revolution of 1848-1849, which also affected Hungary, was suppressed, a military-bureaucratic regime was established in the country (Decree of 1851), embodied in the so-called. Bach system (named after the Minister of Internal Affairs A. Bach). The task of the new regime was the complete dissolution of Britain in the empire. One of the pillars of the Austrian neo-absolutism was Catholic. The Church, the central government returned to support the swarm. The Jesuits resumed their activities in the country. In 1850, both were Protestant. In the churches (Reformed and Evangelical Lutheran), elective secular positions of trusteeship were abolished. In 1859 the so-called a Protestant patent that changed the internal structure and management of a Protestant. church thus to undermine the Hungarian influence in mixed church dioceses, primarily in the Reformed, which had a national character. The state refused to control primary education, as well as to resolve issues related to mixed marriages. Finally, the need to coordinate papal bulls and other documents of the papal chancellery relating to the Austrian monarchy with the emperor was abolished. The patent caused such a violent negative reaction from the Hungarians. society, including Catholics, which was abolished in 1860.

The compromise concluded in 1867 between the Habsburgs and the liberal-conservative Hungarians. nobility led to the emergence of a new form of state. unification - the Austro-Hungarian monarchy. Austria became a constitutional monarchy, sovereign in domestic politics, with its own government and State Assembly (parliament), equal in status to Austria. First Hung. the government was headed by gr. D. Andrássy. Austria and Hungary were united by the monarch (June 8, 1867, Franz Joseph was crowned in Budapest with the crown of St. Stephen), foreign policy, finance, and security (which were under the jurisdiction of the united ministries). The monarch had the right of “pre-approval,” that is, his consent was necessary to submit government decrees for approval to parliament. He also had the right of supreme supervision, which extended to both secular and church institutions. The king had to ensure that the activities of the Church did not contradict the constitution and laws.

The king's right of supreme patronage extended only to Catholics. The Church allowed him to influence its internal affairs. Patronage included the right to establish the territorial division of the Church and the founding of new dioceses and Montreuil, the appointment of senior clergy to church positions (the pope only had the right of confirmation), supervision of church parishes (carried out through the Ministry of Education and Worship), funds and awards , which were in the hands of the beneficiaries, the management of individual church benefices (through the Directorate of Public Institutions).

At the same time, Hung. Liberal politicians (the cabinets of D. Sapari (1890-1892) and S. Wekerle (1892-1895)) tried to carry out church-political reform with the aim of separating the Church from the state, education from the Church. However, the implementation of these principles would mean undermining the privileged position of Catholics. Churches in the state. Pope Leo I, in his encyclical “Constanti Hungarorum” (1895), protested against the issue discussed in Britain about the separation of Church and state and compulsory civil marriage. Nevertheless, in 1894-1895. Hungarian The State Assembly adopted a number of important laws on the compulsory nature of civil marriage (in addition to church marriage), on the religion of children born from mixed marriages, which provided for an agreement between parents on the child’s religion, and on the introduction of mandatory state laws. metrics about birth and death, about official. recognition of the Jewish faith, as well as a law on the right of a citizen not to belong to any religion. denominations.

In Catholic The churches began to have regular episcopal conferences headed by the Archbishop of Esztergom. Their functions included coordinating the activities of church institutions and developing a common position on issues of church policy. During the same period, the Greek Catholic hierarchy finally took shape. Churches in V. The bishopric of Eperjes (now Presov, Slovakia) was added to the already existing Mukachevo (Munkacs) bishopric of the Rusyns in 1816. Both were under the command of the Archbishop of Esztergom.

Monastic orders, for the most part dissolved by the imp. Joseph II, did not undergo any special changes to the end. XIX century The Jesuits began to slowly revive, and the mendicant orders continued their activities, primarily the Franciscans. In the 20th century new orders appeared, wives spread. monastic orders. In the beginning. century in 214 men. 2139 monks lived in the monasteries, 5451 nuns lived in 418 women.

After the collapse of the Austro-Hungarian Empire, Vietnam lost most of its territory (Treaty of Trianon, 1920). In 1919-1920 A civil war broke out in the country, leading to great loss of life. The Hungarian Soviet Republic, led by B. Kun, existed for 4 months and was defeated by the troops of M. Horthy, who became the president of the country (1920-1944). In the 30s XX century Horthy moved towards rapprochement with fascist Italy and Nazi Germany, with their support from the Hungarians. the army occupied part of the West. Ukraine, and in 1940 Britain joined the Tripartite Pact signed by Germany, Italy and Japan. On June 26, 1941, Horthy declared war on the USSR and sent his troops to the “Russian front.” During the same period, a block of anti-Jewish laws was adopted, according to which Jews could marry only their co-religionists, had to perform labor service and had no right to own land property. In March 1944, “friendly” German troops occupied V. and the result was the mass deportation of Gypsies (about 50 thousand people) and Jews (about 440 thousand people) to death camps. In April 1945 The Red Army liberated the entire territory of V. from Nazi troops.

After the end of World War II, Vietnam was proclaimed a republic (1946), and in 1949 a people's republic. The government signed agreements with the Evangelical Lutheran Church, Unitarians and Jews (1948), according to which it promised freedom of religion, autonomy and the opportunity to engage in social and charitable activities, as well as compulsory teaching of religion in the state. schools. The state also pledged to provide religious services for 20 years. financial assistance to organizations was to be reduced by 25% every 5 years. In exchange for this, they had to support the state and approve of its policy of “building socialism and fighting for peace.”

On Dec. 1948 The head of the Hungarian Catholic Church, Archbishop Jozsef Mindszenty of Esztergom, was arrested. In June 1950, the Central Committee of the Hungarian Socialist Workers' Party (HSWP) made a decision “on the fight against clerical reaction.” The Church was called “the main support of imperialism,” preventing collectivization, the struggle for peace and conducting hostile propaganda. What followed was the abolition of monastic orders, the expulsion of certain representatives of the clergy from the country, a trial against Archbishop Mindszenty and other similar events, which forced the Kalochai Archbishop. József Grös in Aug. 1950 sign an agreement with the state, and the Catholic. The Church will agree to the establishment of total control over it by the state and provide support to the new system. For this she received the right to have 4 seminaries and 8 Catholic ones. gymnasiums, the activities of Benedictines, Piarists, Franciscans and one woman were allowed. order dedicated to school teaching. Shortly before the signing of this agreement, at the beginning. Aug. 1950, Catholic. priests, teachers of the Catholic University named after. P. Pazman, announced the creation of the “All-Hungarian Peace Committee of the Catholic Clergy”, the purpose of which was to achieve an agreement between the state and the Church. The meeting participants recognized the possibility of close cooperation with a socialist state, as well as the fact that socialism is compatible with Christianity. The committee existed until November. 1989, when it was officially abolished by the Archbishop of Esztergom.

In 1956, an “anti-state conspiracy” of the clergy was uncovered, with 82 people participating in it. were sentenced to long prison terms. At the same time, in order to stabilize the situation in the country, the authorities released from prison 9 priests sentenced in the case of Mindszenty and Grös. In the October uprising of 1956, the clergy did not take an active part, but the priests acted as peacemakers, calling not to shed blood. Mn. Catholic, Reformed figures and Evangelical Lutherans. churches that collaborated with the Soviet regime voluntarily resigned or were deprived of their posts. In the years following the events of 1956, despite the declaration of the principle of the separation of the Church from the state, control over religion was strengthened. organizations on the part of the state, the approval of the authorities is required for appointment to church positions at any level. In 1958, the state proclaimed a policy of “national unity”, in which the Church was assigned an important role. However, gradually the view of the Church as the main ideological enemy prevailed in the leadership of the HSWP. In 1960 - early In 1961, mass arrests were made among clergy in Budapest.

In subsequent years, due to the weakening of international tension, the position of the Churches in Britain was several. improved, relations between Hungary and the Vatican were restored, and an agreement was concluded between them in 1964. Churches were allowed to engage in social and charitable activities and issue religions. literary Archbishop József Mindszenty, who had been hiding in America since the fall of 1956. embassy in Budapest, in 1974 he was allowed to leave the country. The position of Archbishop of Esztergom was declared vacant by Pope Paul VI and was soon filled by Laszlo Lekai, a priest close to Mindszenty. Archbishop Lekai, with his active but balanced activities, contributed to the revival of Catholicism. Churches in V. In 1980 there were 3,350 Catholics in the country. priests, 229 Reformed. pastors, 289 Evangelical Lutherans. pastors. In 1977, Pope Paul VI gave a private audience to Janos Kadar, the first secretary of the Central Committee of the HSWP.

In 1978, the crown of St. was solemnly returned to the country. Istvan, has been in the USA since 1945. In 1988, the country celebrated the 950th anniversary of the death of the first Hungarian. cor. St. Istvan. The anniversary committee was headed by top officials of the state, who also took part in church events. In 1989, a multi-party system was established in the country. In June 1989, the State Administration for Church Affairs was abolished and the All-Hungarian Council for Religious Affairs was created, the purpose of which was to prepare government decrees concerning state-church relations. Soon the state was cancelled. supervision over the activities of churches and religions. org-tions, as well as censorship of religions. print. State was cancelled. monopoly on school education, the Church was given the right to organize schools. Preparations began for the return of the Church's property. Diplomatic relations with the Vatican were restored. In 1990, the National Democrats (the Hungarian Democratic Forum party) won the elections and the government was headed by party leader József Antal. In Jan. 1990 Prime Minister Miklós Németh and Primate Card. Laszlo Paszkai published a joint statement, in which they proclaimed the abolition of the 1950 agreement. After the meeting of M. Nemeth with representatives of the Hungarians. Reformed, Lutherans and Unitarians canceled the 1948 agreement. In 1991 and 1996. V. was visited by Pope John Paul II.

T. P. Gusarova

Orthodoxy in the VI-XIX centuries.

Christianity was known to the ancestors of the Hungarians long before they occupied the territory of Rome. Prov. Pannonia between the Carpathians and the Danube. When in 894 the Bulgarian. Tsar Simeon the Great (893-927) attacked Byzantium, imp. Leo the Wise asked for help from the Hungarians and concluded a military alliance with them. But the successes of the Hungarians in the war against the Bulgarians were so significant that they caused alarm in K-pol, which began to fear an attack by the Magyars on the empire. Secretly from them, imp. Leo the Wise signed a peace treaty with the Bulgarians, who, together with the Pechenegs, attacked the Hungarians and forced them to leave in search of a new place to settle. The Hungarians occupied the territory of Pannonia west of the Carpathians and were there from 895 to 900 under the leadership of the commander Arpad. The emperor sent priest to the Hungarians. Gabriel with a message, demanding that they return to their original place, but the Hungarians did not obey the order. Over the next 30 years they launched raids on Germany. tribes living west of Pannonia. The source of their income was also the tribute collected from these peoples. After Saxony refused to pay the tax in 933, and the Hungarians, who declared war on it, were defeated, they began to organize raids in the upper region. land. However, in 951 Heinrich, Hertz. Bavarian, plundered Pannonia and defeated the North. Italy Hung. troops. The defeat at Augsburg in 955 put an end to the Magyars' raids on the west. land. They had to turn south again, to Byzantium, having previously concluded an alliance with the Pechenegs. Together they inflicted a series of defeats on the Byzantines and the emperor had to seek peace at the cost of numerous concessions.

Weng. The military leaders began to regularly travel to K-pol, where three of them received Baptism. The first to be baptized were Tolmach (Termachu), the great-grandson of Arpad, and Bulchu, the head of the Horka tribe. Their successor was Byzantine himself. imp. Konstantin Porphyrogenitus. In 952, another Hungarian was baptized in Byzantium. book Gyula. Various historical chronicles tell about these events, for example. John Skylitzes in “Review of Histories”, George Kedrin, mon. John Zonara, as well as Russian. chronicles. According to Byzantium. According to sources, Bulciu was baptized only “for show,” for political reasons, and Gyula, as John Skylitza writes, “remained true to his faith, never attacked the Roman Empire and never forgot about captured Christians, but always ransomed them.” At this time, the K-Polish Patriarch Theophylact (933-956) ordained mon. Hierotheus into Metropolitan of Turkey - so in Greek. chronicles called V. Turkia was among the new missionary metropolises, which Byzantium established for the conversion of barbarian tribes. The residence of the bishop became one of the cities that belonged to the prince. Gyule. Ep. Hierotheus and his collaborators began converting to Orthodoxy from the princes and their entourage, in the cities where the princes were located. courtyards, the first churches and chapels were built, which were consecrated mainly in honor of saints who were especially revered in Byzantium in the 10th century. Missionary work gradually began among ordinary people, and for several years. years, many people were baptized on the territory of V. There are no written documents left about the work of the bishop. Hierotheus and other missionary monks, because Hungarian. historical chronicles were written after the division of the Churches, and the merits of K-pol in the rooting of Christianity in V. are silent in them.

In 958, V.'s relations with Byzantium deteriorated sharply, because imp. Constantine VII refused to fulfill the terms of the five-year treaty. The Hungarians went to K-pol, but did not achieve payment of tribute. In subsequent years, Hung. the military leaders Takshon and Geza also raided K-pol. A lot of Hungarians were in the Russian army. book Svyatoslav, whom the Byzantines defeated in 970 at Arkadiopolis. This defeat ended the Hungarian period. history associated with military campaigns and raids. The enmity of V. with Byzantium, which arose in the 2nd half. X century, led to a crisis in the Orthodox Church. missionary The conversion of the Hungarians to Orthodoxy, which began with great success, slowed down, which made it possible for Rome to consider Hungary as an object of possible expansion to the East, especially since the arrival of new missionaries from Byzantium was difficult. The last place where Greek was still preserved. missions were east. territory of V., where Prince ruled. Gyula. His daughter Sharolta married the prince from the house of Arpad Geza (972-997), etc. the faith received from the Greeks reached the Hungarians. book yard The founding of the archdiocese in Kalocsa is still controversial among scholars. Apparently, it arose as a successor to the Greek. missionary metropolis of Turkey, the first bishop was Mon. Hierotheus. In recent years, a number of researchers, primarily I. Baan, have convincingly argued that, as long as it was possible, this archdiocese adhered to the Byzantine faith. liturgical, ritual and canonical norms. With the arrival of Westerners in Hungary. Missionaries introduced their rituals and church organization into the country; the coexistence of two types of church life was a natural phenomenon for the 11th century. and proceeded quite peacefully for a long time. But 2 church hierarchies, living nearby, had to delimit their spheres of influence, since according to the canonical rules of both traditions, it was not allowed for 2 bishops to rule in the same territory. At that time, Greek could be supplied to departments subordinate to Rome in Britain. bishops, and the departments subordinate to the K-field were Latin, the ritual and canonical life of the parishes did not change because of this. With the weakening of the Greek Bishops' missions in V. were increasingly lat. rite, and with the deepening of the church conflict and further division, the metropolis of Turkey fell out of the zone of influence of the K-field. East The rite in this territory was preserved at the level of parish and monastic life, and canonical administration was carried out by Lat. bishops. Thus, Greek. The missionary metropolis gradually transformed into an archdiocese centered in Kalocsa, subordinate to Rome.

Cor. Istvan, despite the Western orientation, did not want to spoil relations with the K-field, so those religions. centers, which were created in the south and east of V. Greek. missionaries, continued their activities, largely thanks to the Orthodox Church. book Gyule - the king's grandfather. After Gyula, who disagreed with the policies of his grandson, declared war on him, and in 1003 surrendered to him without a fight, Orthodoxy was preserved in Britain only as a local phenomenon, and the church policy of the state as a whole was oriented towards strengthening ties with Rome. K-pol lost the opportunity to influence church life in V., although diplomatic relations between the Hungarians. preserved by the king and the Polish court. Byzantine. the monks did not leave the country, but continued their activities under the control of bishops subordinate to Rome. Cor. Istvan founded wives. mon-ry east ceremony near the city of Veszprém “in the name of the spiritual prosperity of all Pannonia,” he built a shelter for Hungarians in K-pol. pilgrims and ensured that a separate church was built for them. He maintained cultural ties with K-pol, married his son Imre to the Byzantine. princess. During the reign of Cor. Laszlo (1077-1095) began work on streamlining legislation: 3rd book. Laszlo's laws contain the decrees of the Szabolcs Council of 1092 on the marriage of priests and the beginning of Lent, which consolidated the tradition of the East. Churches: priests were allowed to marry, and Hungarian. cor. Laszlo carried out this law, despite the prohibition of married priests in ministry issued by Pope Gregory VII, adhering to the definitions of the Trullo Council of 691-692. The Council of Szabolcs decreed that Lent should begin after Forgiveness Sunday and not on Ash Wednesday. The decisions of the council are most likely not explained by the numerical superiority of supporters of the East. rite over the West., and the fact that before the division of the Churches of the West. missionaries who came to Hungary observed local customs, which corresponded to the traditions of the East. Churches. The Szabolcs Cathedral is an example of oikonomia: for the sake of preserving peace in the country, it consolidated what had already existed in Hungary for centuries. church practice. Cor. Laszlo, trying to maintain good relations with Byzantium, married his daughter Piroshka to the emperor. John II Komnenos. In K-field she was baptized with the name of St. Irina, and at the end of her life she took monastic vows with the name Ksenia (memorial May 13).

Mon-ri played a huge role in the spread of Orthodoxy in Britain, the construction of which did not stop even after the division of the Churches. Almost no information has been preserved about their number, the circumstances of their foundation and their subsequent fate. Only women. The monastery near Veszprém has a thorough charter in the form of a Greek-language copy from Lat. translation (original not preserved). Orthodox mon-ri also existed in Marosvar (now Chenad, Romania), Oroslamos, Tihany. Orthodox hermits lived in the forests in Zebegen and the Pilis Mountains. Their head was the abbot of the monastery in Visegrad. Mont-ri with the charter of St. Basil the Great operated in the cities of Pasto and Savasentdemeter (now Sremska Mitrovica, Serbia). After cor. Istvan streamlined the church organization; these mon-ri, on a territorial basis, began to submit to the bishops of the West. rite. The exception was 2 stauropegial mon-rya: female. near Veszprém, subordinate directly to the Archbishop of Esztergom, and husband. in Savasentdemeter, the head of which was the Polish Patriarch himself.

A characteristic feature of Hungarian. Orthodoxy at that time had a large number of white clergy, who were engaged in enlightenment along with the monastics. The national composition of the clergy was diverse: first they were Greeks, then Slavs and Hungarians. In 1047-1060 Russians settled in the monasteries in Visegrad and Tihany. Basilian monks, and in Russian. The Hungarians labored in the monasteries. Some of them are revered by the Russian Orthodox Church as saints: St., who lived in the Kyiv caves. Moses Ugrin, his elder brother Archimandrite. Ephraim of Novotorzhsky and the younger brother of St. George, bodyguard of St. the passion-bearing prince Boris, who accepted martyrdom with him (JS. Jan. 28).

Mont-ri east. rituals were not only the center of religions. life, but also had enormous cultural significance. It was thanks to these missions that a large number of the most valuable Byzantine treasures were found. literature and art came through the East to the West. Europe. Translation of the ascetic works of Maximus the Confessor and the Christological part of the “Accurate Exposition of the Orthodox Faith” by St. John of Damascus was made in V. one of the Greeks. monks Works of fine art were also created in the monasteries.

K con. XII century Mont-ri East ritual faced a number of difficulties. A letter from Pope Innocent III (1198-1216) Hungary has been preserved. King Imre I, where he reproaches the king for the fact that in V., along with the only mon-rem zap. There are several rituals in effect. "schismatic" Mont-Rey. The king invited the pope to unite all the Hungarians. Mont-ri East rite into one episcopate, subordinate directly to the Roman throne. This proposal was not accepted, but attracted the attention of Rome to the presence of Orthodoxy in the East. The Lateran Council in 1215 issued a decree, according to the Catholic Church. bishops had to send priests to the Orthodox Church. parishes, but the service had to be held in Hungarian. language in order to turn the Hungarians away from the “schism”. By this time, the mon-ri, with rare exceptions, were deserted, there were no new inhabitants, economic life had fallen into disrepair, and the settlement of the Orthodox Church had begun. Mont Ray Catholic monks. Imre I described the state of Mont-Rei in a reply letter to Pope Innocent III, once again indicating that the Hungarians. Orthodoxy, finding itself isolated and deprived of any outside support, no longer had the strength to contain the onslaught of the Catholics. expansion. The only Mon-Rem that survived the Mongol-Tatar raid. troops in 1241, there was a monastery in Savasentdemeter, where the east. the ritual lasted until 1344. After the death of the last Orthodox Christian. The abbot, Pope Clement VI, ordered the settlement of Benedictine monks in this monastery.

Since mid. XIII century Representatives of different peoples who professed Orthodoxy began to settle on the territory of V.: first - Carpatho-Russians (Rusyns) and Romanians, after the defeat from the Turks in 1389 - Serbs. Orthodox the Hungarians, remaining in the minority, assimilated with these peoples, and those who valued their Hungarians. self-awareness, they were more likely to convert to Catholicism.

Since the 14th century, that is, since the time when the last ruler of the Arpad dynasty died, the situation of Orthodoxy has become extremely difficult. This is explained by the fact that, firstly, the Hungarians. The kings of that time already lacked an understanding of the importance of the role of Orthodoxy in the history of Europe, and secondly, because after the Mongol-Tatars. raid Orthodoxy in V. became a national phenomenon: Serbian, Romanian. or Carpathian. The population professing Orthodoxy almost completely fell into serfdom, the nobles lost their class title. From ser. century Hungarian the documents contain a number of laws from political, economic and cultural areas, which are openly discriminatory in relation to the Orthodox Church. to the population. Favorable changes occurred only with cor. Matthias. In 1481, he exempted the Orthodox from paying tithes, citing the fact that they had their own bishops. In 1495 this document was confirmed by Cor. Ulaslo II (1490-1516), and this gives reason to believe that during his reign there were Orthodox Christians in Vietnam. bishops, for example in Mukachevo Monastery. Among the Romanians. and Serbian Among the population, wandering bishops were a fairly common occurrence, canonically ordained, but did not have their own clearly established diocese: they came along with numerous refugees and served where there was a need. They were mainly involved in ordinations, dissemination of St. peace and antimins. From the very beginning, the Mukachevo bishops sought to extend their power to all territories inhabited by the Carpatho-Russians, in which they were supported by the secular authorities. The bishop, who was also the abbot of the Mukachevo monastery, was elected by the white clergy and monastics, often he himself appointed a successor, and only after that voting took place. He was given the title of nobility, but this title was not recognized either in other regions or by the majority of local Catholics. nobility of the region.

During the tour. yoke (XVI-XVII centuries) great religious. The Serbs enjoyed freedom. They lived in territories partly occupied by the Turks, and partly under the rule of the Austrian Empire, and were a people well trained and experienced militarily, both the Austrian court and the Turks counted on their military strength. Porta. The Romanians were in a worse position. population: since 1640 their bishops were canonically subordinate to the Protestants. bishops. Most Orthodox Romanians were serfs and were constrained in their religion by their masters, Catholics or Protestants. But the most difficult situation was for the Carpatho-Russians: all of them, including the priests, were serfs, that is, they had no rights at all. There were no clear boundaries over which the power of the Mukachevo bishop extended; his activities were subject to the decrees of governors, commissars, large landowners and aristocrats. That is a small number of Orthodox Christians. Hungarians, which are still preserved in the northeast of the country at the end. XVI century and was cared for by the Mukachevo bishop, it turned out to be without any chance of autonomy. Protestantism, which spread in Hungary since the 16th century, seriously influenced the life of Hungarian-speaking Orthodoxy, since the Hungarians. The liturgical language used by Protestants attracted primarily the Hungarians.

A new phenomenon in the life of Orthodoxy in Europe was the influx from the 16th century. following the tour. troops of a small number of Orthodox. Greek traders. They are opening in different weng. cities their own trading companies, founded the Orthodox Church. parishes, which began to submit to local bishops on a territorial basis. The Greeks quickly assimilated and lived scattered in cities, but always retained their liturgical language and the memory of their origin.

Serbian Orthodox Church

(SPC). The Serbs began to move to V. in the 14th century, after the conquest of their state by the Turks; very scanty and contradictory data have been preserved about the organization of their church life. According to some sources, 1st Serb. The diocese was established in 1479 in Boroshino (now Ineu, Romania), according to another Serbian. There were bishops in the city of Verots and the monastery of Remeta, but it is not known for certain whether these bishops were canonical bishops or simply authoritative church officials, for example. abbots. By early-mid. XVI century include news about the construction of many. Serb. churches, Serbia was founded in 1585. Monastery of Gabrovac. The communities of these churches were governed by the bishops of the Bac and Slavonian dioceses. In the 40-50s. XVII century In the suburb of Buda - Tabane, the Budim diocese of the SOC was established. In 1690, approx. moved to V. 37 thousand Serbs. families led by Patriarch Arseniy III (Chernoevich) of Peć. By decree of August 21. the same year imp. Leopold I granted them the right of church-popular autonomy, headed by a Patriarch or Archbishop. On June 23, 1694, the emperor agreed with the proposal of Patriarch Arseny to establish 7 dioceses. The metropolis initially depended on the Patriarchate of Peć, and its head bore the title “Exarch of the Throne of Peć”, based on the location of the residence of its head in the Krušedol Monastery, it was called Krušedolskaya, and after the residence was moved in 1739 to Karlovtsi (modern Sremski Karlovtsi, Serbia) it became be called Karlovac. The candidacy of the head of the metropolitanate was chosen by the Church-People's Council and approved by the Austrian. emperor.

After the abolition of the Pec Patriarchate in 1766, it gained independence. The highest legislative and administrative The body of autonomy was the National Church Congress, whose members were both clergy and laity. In 1745, the Viennese court established a ministry for Serbian affairs. affairs, and in 1747 transformed it into the Illyrian court deputation. In 1769, the court proposed the “Constitution of the Illyrian People,” which, like the “Illyrian Regulations” of 1777, was not approved by the Serbs. Because of this, the Illyrian deputation was dissolved, and the Serb. questions were transferred to the Court Military Council and the Hungarian Palace Chancellery. In 1779, both sides approved the Declaration, which imp. Joseph II in 1782 supplemented it with the “Consistorial Charter”. In Catholic In the country, Uniate propaganda among the Serbs did not have significant success: the union was accepted by 1 bishop and 2 abbots. When the Serbs, dissatisfied with the propaganda of the union, began to leave for Russia, imp. Maria Theresa in 1751 guaranteed them freedom of religion with a special patent, since she was interested in their protecting the borders of Britain from the Turks. According to the X Law of 1792, Serb. Orthodox bishops became members of the Hungarian Parliament, and the XX Law of 1848 equalized the Orthodox Church. religion with others mentioned in the law. People's Church Council 1864-1865. adopted a new charter, which was approved in 1868 by royal rescript. After the reunification of the Serbian Orthodox Church. dioceses, both Karlovac and Budim, which by this time had united other dioceses within the borders of modern. V., became part of it.

Romanian Orthodox Church

Romanians began to move to V. in the beginning. XIII century and gradually settled all of Transylvania. The Ungro-Vlachian Metropolis was founded in 1359, first by Romanians. The bishop, about whom reliable information has been preserved, was Pachomius, abbot. Monastery of St. Michael in Marmarosh (XIV century). At the request of Voivode Draga, Patriarch Anthony IV of Poland in 1391 declared this monastery stauropegial and endowed its abbot with episcopal rights, subordinating it to him. most of the Transylvanian territories inhabited by Romanians. From the beginning XVI century the existence of Romanians is known. dioceses - Rev and Felsjosilvas, the jurisdiction of which was determined in 1571 by Istvan Bathory (Stefan Bathory). In 1599, the Bishop of Felsjosilvas moved his residence to Gyulafehérvár (now Alba Iulia, Romania). In 1605, Bočkai removed the Transylvanian bishops from the authority of the Ungro-Vlachian metropolitan and placed the Bishop of Revsky at their head, but 4 years later this diocese ceased to exist. Since 1640, the Transylvanian bishops came under the jurisdiction of the Reformed bishops. In 1648 the Protestant was published. catechism in Romanian. language.

The “Approved Constitutions of the Principality of Transylvania and Parts of Hungary Associated with It” (1653) mentions “Vlachian priests” and “Kalugers” (monks) and speaks of being published in Romanians. the language of the Service Book and Trebnik. In 1698 Gyulafehérvár Romanians. Orthodox Bishop Athanasius (Angel), on behalf of 2270 priests, was forced to sign a union with Rome. From that moment on, the Transylvanian Romanian Orthodox Church legally ceased to exist. Those Orthodox The Romanians, who did not want to accept the union, found protection with the Serbian Metropolitan of Karlovac. Under his patronage, they enjoyed the freedom of religion guaranteed to the Serbs, and over time created their own hierarchy. Number of Orthodox The number of Romanians increased more and more, as many returned back to Orthodoxy. In 1761, the first Romanian union was formed after the union. Orthodox bishopric with its center in Brasso (now Brasov, Romania). In 1864, at the Serbian National Church Congress, the independence of the Romanian Orthodox Church in Vietnam was recognized, and in 1868, the “Charter of the Romanian Orthodox Church in Hungary and Transylvania” was approved.

Rusyns

originally belonged to the Orthodox Church. Churches (in the XIV law of 1495 they are referred to as “schismatics”) and were under the jurisdiction of the Galician Orthodox Church. bishops. In 1410, the abbot of the Mukachevo monastery received the rights of episcopal church administration of the Orthodox Church. Rusyns. Later, a diocese was formed on its basis, the boundaries of which were constantly changing. Under 1491 Mukachevo bishop. John (“John, Bishop of Rusyn”) was first mentioned in one of the charters of Ulaslo II. Rusyn Orthodox. the population was in serfdom, the position of the priests was little easier, therefore the constantly intensifying Uniate propaganda of the Jesuits, who promised the Ruthenian Orthodoxy. to the clergy in the event of the conclusion of a union, the rights and privileges of the Catholic. priests was a success. The first union in 1646 was signed by Hierom. Parthenius on behalf of 63 Rusyn priests (in 1655 another 400 priests and monks joined her), he also became the first Mukachevo Uniate bishop. Orthodox The Rusyns living in Marmarosh maintained a church organization and were subordinate to their bishop, whose residence was first in the Kertveyeshsky monastery, after its destruction in 1664 - in the Mystic monastery, and in 1687 - in the Marmaroshsky Ugolsky monastery. By 1720, when Marmaros fell under Habsburg rule, the Ruthenian union was completed.

Greek national-religious communities and parishes

The Serbs obeyed. or Romanians. bishops, although they enjoyed a certain autonomy, over time their parishes from the Greek. turned into Greco-Hungarian. Members of such parishes were actively involved in translation from Greek. in Hungarian language of doctrinal and liturgical books. During this period, the following were published: “The True Statement of the Faith of the Eastern Catholic Church” (1791), a translation of the “Confession of the Orthodox Faith” by Metropolitan of Kyiv. Peter (Tombs), made by Stefan Miskolc, “Prayer Book” (1795) by Dmitry Karapach, “Small Catechism” (1801) by Aaron Gergievich, “Gospels and Apostles, also the life of St. The Virgin Mary and certain saints" (1802) by Theodore Steriadi, "Prayer book of Orthodox believers" (1861) by Ioann Popovich.

In the beginning. XIX century There were 32 Greco-Hungarian parishes on the territory of Vietnam. origin. In 1868, the draft IX Law was discussed in parliament, according to which a single Orthodox Church was recognized on the territory of Vietnam. The church is divided into 2 independent metropolises - Serbian and Romanian. The draft law was drawn up on the basis of the decisions of the Karlovac National Church Congress of 1865, the resolutions of which spoke only about Serbs and Romanians. Orthodox Greeks appealed to parliament asking for autonomy. In their appeal, it was especially noted that they do not demand national autonomy, but only church autonomy, since they consider themselves Hungarians. Parliament granted them autonomy by adding § 9 to the original draft law, which read: “Believers of the Greek-Eastern (Orthodox) faith, who are neither Serbs nor Romanians, will continue to retain all the rights that they have hitherto enjoyed in independent management of their parishes and school affairs, in the free use of liturgical language, as well as in the management of their parish property and funds” (ZhMP. 1968. No. 10. pp. 38-39). That. Orthodox Christians who recognized themselves as Hungarians received a strange name - “neither Serbian nor Romanian believers of the Greek-Eastern (Orthodox) faith,” moreover, the law did not talk about parishes, but only “about believers.” Gradual disappearance of the Greco-Hungarians. parishes were associated not only with the use of mainly Greek liturgical language, but also with new parish rules: only direct descendants of the founders of the temple, who often considered it their property, were automatically accepted as members of the parish; all others - based on the vote of the parish meeting (at least 2/3 votes in favor).

XX century

Changing the boundaries of plural European state after the end of the First World War, including V., led to the fact that the borders of the Orthodox Church. dioceses no longer coincide with state ones. borders. Territories where Orthodox Christians lived. Serbs and Romanians, who became part of the newly formed states of Yugoslavia and Romania, were annexed to the Serbian and Romanian Patriarchates. At the same time, Orthodox Christians still remained on the territory of the newly formed Hungarian state. Serbs and Romanians, canonically subordinate to the Serbian Patriarch in Karlovci and the Romanian Patriarch in Bucharest. The parishes founded by the Greeks still had an autonomous status within the Budim bishopric of the Serbian Patriarchate, however, since there were no Greeks in V. a priest who knows Greek. language, new priests were sent by the Patriarch of Poland, and the position of these parishes became canonically ambiguous.

During this period, Hungarian-speaking Orthodox Christians turned from a minority into a majority not only due to the complete assimilation of the Greeks. parishes, but also because Orthodox Christians from among ethnic Serbs and Romanians increasingly switched to Hungarian. language, being cut off from their fellow tribesmen who found themselves in the new states. Legally, the parishes are Greek. the foundations continued to relate, as before the war, on a territorial principle to the bishops of the Serbian Patriarchate (by this time only one of them was on the territory of V. - the Bishop of Budim), but in practice they were self-governing and tried to protect themselves from the Serbs. church authority. Despite this, Serb. Bishop of Buda George (Zubkovich) considered all Greek. parishes canonically subordinate to him and in 1932 he proposed to found a separate deanery for them, declaring that the changes that took place after 1868 (a new calendar, attempts to introduce the Hungarian language into worship) did not have canonical force. But his proposal did not meet with approval from either the parishes or the Hungarians. authorities. Without forgetting its original Greek. belonging, they tried to come into contact with the Polish Patriarch, who at that time declared his intention to stand at the head of all the parishes of the diaspora in Europe, America and Australia. However, negotiations with K-pol for political reasons were unsuccessful, and in 1938 the Patriarch announced their suspension; the position of these parishes remained unclear. At the same time, on the initiative of parishioners and priests, 2 new Hungarians were founded. parishes in Budapest and Szeged. Their canonical status was not determined, since they were not ministered to by any bishop. In 1944, a parish was founded in Nyiregyhaza with the formal subordination of Metropolitan. Savvaty of Prague.

Orthodox Romanians who found themselves in Hungary. the state, cut off from the main part of its fellow tribesmen, practically forgot the Romanians. language and assimilated. They were left without canonical subordination according to the Hungarian. law of 1928, formally they were prohibited from subordinating to bishops located on the territory of Romania, but in practice this subordination remained as before. Serb. Bishop George (Zubkovich) invited the Romanians to enter his jurisdiction, but these negotiations did not bring results.

Main line of Hung. state policies aimed at strengthening national identity led to the idea of ​​​​creating the so-called. Hungarian Orthodox Church (HOC). Weng. the government hatched plans to expand this structure by including Romanians. parishes, which was facilitated by the entry into the structure of the North in 1940. parts of Transylvania. The reason for annexing these parishes was that they had a “Hungarian character,” but there was political pressure from the authorities, and some Romanians fell victim to it. parishes that were classified as “assimilated”. The situation was even more complicated in Transcarpathia, which in 1939 was again included in V. In the 20s. Orthodoxy there strengthened due to the return of parishes from the union. Between the world wars, the ownership of the Transcarpathian parishes was disputed by the Patriarchs of Serbia and Poland. Weng. the authorities were inclined to conduct a dialogue with the K-field, or rather, with Metropolitan. Savvaty of Prague, citing the fact that part of his diacesis - Transcarpathia - again belonged to V. He was asked to transfer his see to the territory of V. and extend canonical authority in addition to the Carpathian parishes and to the Hungarian-speaking parishes. Metropolitan Savvaty came to Hungary in 1941, which caused discontent among the Serbs. Ep. Georgy (Zubkovich). Before returning to Prague, Met. Savvaty at the request of the Hungarians. government appointed Russian as its representative. priest emigrant Mikhail Popov, entrusting him with conducting the affairs of the Orthodox Church. Hungarians and Carpatho-Russians. Officially, he had the title "administrator of the Greek-Eastern Hungarian and Greek-Eastern Ruthenian parishes." These parishes included the Transcarpathian parishes of the Carpatho-Russians, the “Hungarianized” Romanians, the Orthodox. Hungarians in Transylvania, as well as parishes founded by Hungarians and Greeks (with the exception of Budapest) in the period between the world wars. This church organization, controlled by an administrator, turned out to be weak and unviable. Over time, it became clear that St. M. Popov was deprived of his priestly title by the Synod of the ROCOR, the administration practically did not manage church life, neither the Carpathian parishes of Transcarpathia, nor the parishes founded by the Greeks wanted to obey it, the Romanians. the parishes, while formally accepting its decrees, actually ignored them. In 1941, priest. M. Popov was removed from the post of administrator and, at the request of the clergy and laity, this church formation was divided into 2: the abbot began to govern the Carpathian parishes. Feofan (Szabó), and Hungarian-speaking (regardless of their foundation) - János Ola. It ceased to exist in 1945, with the end of the Second World War, although Janos Ola continued to perform his duties until 1947. From Apr. From 1942 to June 1944, the Orthodox Theological Institute (2 graduates of students) operated in Budapest, where liturgical texts were translated and the foundations of Orthodoxy were laid. theological science in Hungarian. language. The end of the Second World War led to serious changes in the life of Orthodox Christians. Churches. First, the pre-war control system was restored. The Budim diocese of the SOC, ruled by Bishop George (Zubkovich), remained canonically and territorially inviolable. Representatives of the Romanians. Orthodoxy in Vietnam held a congress in the city of Gyula, where the annexation of the Romanians carried out in 1940 was annulled. arrivals to the Hungarians church organization, and, again declaring their “Romanian character,” created a diocesan consistory, subordinate to Bucharest, headed by Peter (Mundrutso), who soon received the title of vicar of the Arad diocese. Just as in 1940, under political pressure, many people were forced to declare their “Hungarian character”. parishes consisting of Romanians, and in the end. In the 40s, during the transition to the jurisdiction of the Romanian Orthodox Church, such parishes declared their “Romanian character”, in which, except for the priest, no one spoke Romanian.

The heaviest from the canonical view. the position of parishes founded by Greeks, as well as parishes with a “Hungarian character,” remained. They fought together for their rights, because at the center of their demands was the same condition: the introduction of the Hungarian Empire. liturgical language. The Polish Patriarchate was ready to be active only in relation to parishes from Greek. basis, and even then only on one condition, that not about any “Hungarian character”, and therefore, and Hungarian. liturgical language was out of the question. At the invitation of one of these parishes, Archimandrite came to V. from London. Hilarion (Vazdekas), who, according to the plan of the inviting party, having received the episcopal rank, was supposed to take over the administration of the Hungarian-speaking Orthodox Church. parishes in V. However, despite the efforts of archim. Hilarion to improve church life in Poland, all these attempts ended in nothing because of the position of the Polish Patriarchate. In 1947, the archimandrite was forced to leave V. In a letter from the Greek. to the parish in Budapest on June 23, 1950, Patriarch Athenagoras protested against the parish’s declaration of its “Hungarian character,” although this was stated in memoranda of 1868 and 1932. At the same time, negotiations were underway with the SOC, where all Orthodoxy was offered. the parishes of V. are subordinated to the Bishop of Budim of the SOC; The diocese is divided into 3 vicistries: Serbian, Romanian. and Hung. (for Hungarians and assimilated Greeks), in each of which services had to be conducted in their native language. In response, the Bishop of Budim outlined his plan, based on the memorandum of 1932, which, however, on the issues of introducing Hungarians. The language for worship did not at all meet the requirements of the time.

Negotiations were also conducted with the Moscow Patriarchate. Back in the beginning. XIX century in the city of Irem there was a Russian. temple consecrated in the name of monks. Alexandra with the chapel of St. right Joseph. The temple was built in 1802 over the tomb of Vel. Kng. Alexandra Pavlovna, daughter of the Emperor. Paul I, formerly married to Joseph, Hungarian. palatine. In the 1st half. XX century, after the revolutionary events in Russia, a Russian language arose in Budapest. colony, which belonged to 2 parishes: one had a house church and was under the jurisdiction of the Exarch of the West. Europe K-Polish Patriarchate Metropolitan. Eulogius (Georgievsky), 2nd did not have a temple and was subordinate to Metropolitan. Anastasia (Gribanovsky), who headed the ROCOR. Patriarch of Moscow and All Rus' Alexy I in August. 1946 sent to V. bishop. Uzhgorod and Mukachevo Nestor (Sidoruk) and Archpriest Alexander Smirnov to familiarize themselves with the state of affairs in Hungary. parishes On Sept. 1947 representatives of the Hungarian Orthodox Christians visited Moscow for the same purpose and had a meeting with Metropolitan. Krutitsky and Kolomensky Nikolai (Yarushevich), chairman of the DECR. In June 1948, Bishop. Nestor again went to V. to study the problem in more detail. 11 Nov 1949 Priest. The Synod, chaired by Patriarch Alexy I, decided that the Hungarian. Orthodox parishes that were not previously under anyone’s jurisdiction or that lost the jurisdiction of the Russian Orthodox Church during the war are united into the “Temporary Administration of Hungarian Orthodox Parishes” under the jurisdiction of the Russian Orthodox Church, and the head of the department with the name “Dean (administrator) of the Hungarian Orthodox parishes” is appointed archpriest. John Kopolovich, clergyman of the Mukachevo diocese of the Russian Orthodox Church, who must fulfill his duties in accordance with the “Regulations on the Temporary Administration of Hungarian Orthodox Parishes in Hungary.” This administration included the following parishes: St. John Chrysostom in Budapest, Dormition of the Most Holy. Mother of God in Budapest, temple in the name of the Great Church. Queen Alexandra in Irem, near Budapest, parishes in Nyiregyhaza, Sharkadkerestur, Szentes, Szeged with a temple in the name of the Great Martyr. St. George the Victorious, Russian. Orthodox temple in the name of St. Sergius of Radonezh in Budapest. 15 Nov 1949 Patriarch Alexei I approved the “Regulations” (charter) on the management of parishes that are part of the Hungarian Deanery. The charter noted that the Moscow Patriarchate accepts into its jurisdiction only those parishes “that request this, are not subordinate to the archpastoral authority of another jurisdiction and are outside canonical care,” Orthodox Church. Hungarians “are given the right to perform all services and requirements in the Hungarian language.” The cathedral church of the Hungarian deanery was designated c. Dormition of the Most Holy Our Lady of Budapest.

Dean Archpriest John Kopolovich arrived in Budapest on November 29. 1949, and in Nov. 1950 Metropolitan arrived in Budapest. Eleutherius (Vorontsov) of Prague and all of Czechoslovakia, he committed several acts in V. services and ordained new clergy. In July 1950, the Temporary Higher Administration and the deanery under its subordination accepted 7 parishes into its composition, in December. In 1950, another temporary Russian was created. parish, in 1953 2 Hungarians joined. parish, in 1956 - one. From 10 to 31 August In 1951, courses were organized for clergy and clergy, during which classes were conducted to study the Holy Scriptures. Scriptures, theology and liturgics. During this period, new Orthodox churches opened in Vietnam. churches and parishes, their material support has improved. In 1952, the publication of the monthly magazine began. in Hungarian language “Edhazi Kronika” (Church Chronicle), which continues to this day. time.

March 21, 1996 Priest. The Synod of the Russian Orthodox Church decided to appoint archbishop. Berlin and German Feofan (Galinsky) manager of the Orthodox Church. parishes in V. 29 Dec. 1999 at a meeting of the Priest. Synod of the Russian Orthodox Church, Archbishop. Berlin and German Theophanes (Galinsky) was released from the temporary management of the Hungarian deanery, archpastoral care of the parishes was entrusted to bishop. Pavel (Ponomarev), appointed to the Vienna and Austrian department. By the decision of the Holy Synod of April 19 In 2000, the deanery was transformed into the Budapest and Hungarian diocese, and bishop was appointed its ruling bishop. Pavel (Ponomarev) with the title "Viennese and Budapest". In 2003, Bishop of Vienna and Austria and administrator of the Hungarian diocese was appointed Bishop. Hilarion (Alfeev).

Currently time Orthodoxy in Britain unites believers of 6-7 nationalities, part of 5 jurisdictions. OK. 40 Serbian parishes and wives The monastery of Grabovac is still part of the Budim diocese of the Serbian Patriarchate with its center in the city of Szentendre. The Gyula Diocese of the Bucharest Patriarchate includes 20 parishes, with its center in the city of Gyula, caring for the Romanian faithful. nationality. The Sofia Patriarchate is represented in Vietnam by a separate deanery, which includes 2 parishes in Budapest. The Polish Patriarchate subordinates the parish in the village of Beloyannis, where the descendants of the Greeks live. emigrants, and parish in Budapest. Of the total number of Orthodox Christians in Vietnam (approximately 35-40 thousand), approx. 5-6 thousand visit the parishes of the Budapest Diocese of the Moscow Patriarchate. Of the 9 parishes of the diocese, 6 were founded by Greeks who later assimilated, 2 by Hungarians, a parish in Budapest, on the street. Lendvai, cares for Russian-speaking parishioners. The service is held in both Hungarian and Church Slavonic. languages. In the beginning. XXI century Difficulties arose due to the fact that the Polish Patriarchate tried to arrogate to itself the right to manage all the parishes once founded by the Greeks, and primarily the parish of the Holy Dormition Cathedral in Budapest. But even in these conditions, the parishes of the diocese live an active church life, periodicals are published, literature of a wide variety of directions is printed, and extensive charitable, educational and catechetical activities are carried out; in plural In the communities, libraries were created, Sunday schools and theological courses were opened.

E. Nebolsin

V. Legislation and the Church

The 1989 Constitution guarantees freedom of conscience and free exercise of religion (§ 67, paragraph 1) and declares that the Church is separated from the state “in the interests of freedom of conscience” (§ 63, paragraph 2). In Jan. 1990 The State Assembly adopted the Law on Freedom of Religion and Freedom of Conscience, as well as the Law on the Church, which defined the concept of freedom of conscience and religion, and established equality of rights for representatives of all religions. denominations. It was allowed to freely create self-governing religions. communities; government intervention was cancelled. authorities in matters of appointment to church positions; Legal differences between individual confessions and Churches were abolished. Freedom of activity for clergy in the spheres of schooling, education, culture, social work, and health care was declared. In any state The educational institution was allowed to teach religions. disciplines on an optional basis.

Lit.: Balics L. A római katolikus egyház története Magyarországon II/1-2: Kálmán királytól az Árpádház kihalásaig. Bdpst., 1888-1890; Berki F., prot. Orthodox Church in V. // ZhMP. 1968. No. 8-9; 1969. No. 4; Hermann E. A katolikus egyház története Magyarországon. Münch., 1974; Adriányi G. Ungarn und das I. Vaticanum. Cologne; W., 1975; Csoka J. L. Die Geschichte des benediktinischen Mönchtums in Ungarn. St. Ottilien, 1980; Shusharin V. P . Christianization of Hungarians // Acceptance of Christianity by peoples Center. and South-East. Europe and the baptism of Rus'. M., 1988;Bitskey I. Il Collegio Germanico-Ungarico di Roma: contributo alla storia della cultura ungherese in età barocca. R., 1996; Tóth E., Szelényi K. Die Heilige Krone von Ungarn. Bdpst., 2000; A Thousand Years of Christianity in Hungary: Hungariae Christianae Millennium / Ed. I. Zombori, P. Cséfalvay, M. A. De Angelis. Bdpst., 2001; Kontler L. History of Hungary; Millennium in the center of Europe. M., 2002.

Church music

The first information about church music that developed in Britain in the context of Roman rite worship dates back to the 11th century: Arnold of Regensburg, who visited Britain in 1030, mentions choral singing and teaching it; Chanad bishop Gellert founded a school in his diocese, where church singing and reading was to be taught by a teacher invited from Székesfehérvár; teaching music theories in the 11th century. took place in the Benedictine monastery of St. Martina (now in Pannonhalm); it is also likely that the liturgical singers. books were available in most churches, which were built at the command of Cor. Istvan every 10 Hung. villages.

The oldest surviving chants. the monuments contain it. (Ch. arr. southern German) notation. These are manuscripts donated by Cor. Laszlo I of the Zagreb bishopric (dated to c. 1090-1095, preserved in fragments), and the Antiphonary of the 1st third of the 12th century. (Codex Albensis), probably made for the bishopric of Gyulafehérvár and containing antiphons in honor of St. cor. Istvan. In the beginning. XII century A mixed diastematic notation was also used, including signs similar to those used in the Messinian (Laurensian, or Laonian (north-eastern France)) notation. Linear notation, so-called. Esztergom, or Hungarian (with an original system of signs, formed under the influence of Messinian, German and Italian notations), which existed in Vietnam from the middle. XII to XVIII centuries, first recorded in the manuscript of the con. XII century (Pray Codex - Budapest. Országos Széchényi Könyvtára. Mny 1). In the Archdiocese of Esztergom, a local tradition of Gregorian chant developed, which then spread to the Archdiocese of Kalocsa and existed until the 1st third of the 17th century. Since the 11th century. in V., original liturgical chants of various genres were created. The most famous monument of the Hungarians. hymnography is the service of St. Istvan, compiled by Raymond (XIII century). The Dominican, Franciscan and Augustinian monasteries adhered to their own muses. traditions that did not depend on the Hungarians. music practices.

In the late Middle Ages, the penetration of Central Europe began. traditions of singing first in urban and then in rural churches of V. In the XII-XIII centuries. Foreign musicians were often invited to the royal court in Esztergom. From the end XIII century the use of the organ is attested; Later, the Paulinian monks paid special attention to organ construction and playing. In the 15th century based on Esztergom and Messinian-German. Gothic notation arose a new mixed type of notation, the graphics of which were stylized in accordance with the tastes of the Renaissance; Esztergom notation continued to be used as music. cursive writing in the learning process. From the 13th century singing in the binatim style (2-voice based on Gregorian melody using the “note against note” technique) is mentioned, from the 14th-15th centuries. His first notes have survived. Later, examples of 2- and 4-voices appear (for example, the “Benedicamus” trope), sometimes revealing the influence of the Ars nova style. From con. XIV century the mass is known in Italian. cantilena style, from 2nd floor. XV century - 3-voice compositions (local and Western European) with a developed melodic part (cantus firmus) and more rhythmically complex 2 other voices. Various terms for polyphonic music - musica composita, cantus organus, mensuristae - are mentioned in the treatise of Laszlo Szalkai (1490), dedicated to Ch. arr. monody and indicating a high level of knowledge in the field of music. theory and notation at the school in Sárospatak.

In the XIV century. a permanent royal chapel appeared in Buda, which during the reign of Matthias Hunyadi (1458-1490) reached, according to the description of the papal legate Bartolomeo de Marasca and other authors, the level of leading European. choirs At solemn masses and court ceremonies, the choir, consisting of both invited foreign and local musicians, performed polyphonic works (including Dutch, Burgundian, German, Italian authors), as well as monodic Gregorian melodies. In the XIV-XV centuries. At the royal and episcopal courts, the culture of instrumental music reached a high level. Spiritual songs in spoken Hungarian appeared in parish paraliturgical practice. language - translated and of local origin. Some spiritual songs were associated with certain communities that were influenced by monasticism, others became widespread among the people during the 16th century.

Served as organist in Tübingen and Stuttgart; theologian, philosopher and organist Michael Bujowski went to study in Wittenberg and Strasbourg, etc.

All R. XVI - 2nd half. XVIII century the first printed music appeared. collections: “Odae cum harmoniis” by the reformer from Transylvania Johannes Honterus (Brashsho, 1548); “Cronica” by Sebeštien Tinodi (Kolozvár, 1554) and the Hofgreff Songbook (Kolozvár, ca. 1553) - material from these collections in lit. and music Protestant is close to the psalms. Hungarian communities; Protestant. “Songbook and Gradual” by Gala Husar (Debrecen, 1560); collection of Catholic hymns "Cantus catholici" (1651); Catholic a collection of psalms and funeral chants “Soltári (?) és halottas énekek” (1693); Calvinist collection. hymns (Kolozhvar, 1744). Initially, chants of the Gregorian tradition were used not only in the Catholic Church. churches (in Latin), but also in Protestants. communities (in Hungarian, before the Counter-Reformation of the 17th century), from where they began to be gradually forced out. chorale and Genevan psalms (among Calvinists).

In the XVI-XVII centuries. connections with the music culture supported ch. arr. Western, northern and eastern cities regions of V., remote from military operations against the Turks: Brasso, Körmöcbanya, Kassa, Pozsony. The tradition of performing polyphonic church works from Italian, Dutch, French, and German was not interrupted here. and Austrian composers XV - early XVII century: O. Lasso, C. Janequin, A. Villarta, O. Vecchi, G. Gabrieli, M. Vulpius, G. Finck, Josquin Despres, L. Senfl, J. Handl, B. Ammon, G. L Hasler. The works of Hungarian are also known. composers of this period: Zacharias Zarevoucius (until 1665 he served as organist in Bartfa, now Bardejov, Slovakia) and Johann Szymbračka (c. 1640; worked in several cities in the north of Europe). Works by local authors may be present among the 53 4-6 voice choirs in Hungarian. language in the Gradual of Eperries (1635-1650). Works in the Baroque style were written by Johann Spielenberg, conductor from Löče (now Levoča, Slovakia), Gabriel Reilich in Nagysebene and Daniel Kroner, organist from Brasso.

After the liberation of Buda from the Turks and the unification of the Hungarians. lands as part of the Austrian Habsburg Empire, an influx of foreign musicians began in Germany: M. Haydn, K. D. von Dittersdorf and W. Pichl worked at the bishopric in Nagyvarad (now Oradea, Romania), many. famous musicians participated in concerts (W. A. ​​Mozart, J. Haydn) or served as bandmasters (G. J. Werner) in the houses of aristocrats (the most important centers are the residences of the Dukes of Esterhazy in Kiszmarton (now Eisenstadt, Austria) and Esterhazy) . The church music of J. Haydn (as well as his symphonies) became widespread throughout Europe. From Hungary. musicians of this time are known organists and composers Janos Wohlmuth (1643-1724), Janos Sartorius (1680-1756), Benedek Istvanfi (1733-1778), Peter Schimert (student of J. S. Bach), composer and music historian Janos Fus (1777 -1819).

Protestant. colleges (including Calvinist) were famous for their choirs, thanks to the Crimea throughout the 18th century. the Hungarian tradition was preserved. folk singing, which served as the basis for songs of the 19th century. The Protestant János Apatsai Cseré published a short treatise on music theory as part of his “Hungarian Encyclopedia” (Utrecht, 1655). Four-voice adaptations of the French Geneva Psalter were in circulation in Britain. composer K. Gudimel (1565). The choir at the college in Debrecen was organized by the mathematician Gördem Maróti, the author of 2 musical theoretical treatises, published as appendices to the editions of the Psalter (1740; 1743). Maroti also published the Psalter of Gudimel with Hung. subtext by A. Senzi Molnar (1743; 17744). The leaders of the choirs in Debrecen and Sárospatak compiled Melodiariums (choral collections), which were included in the 2nd half. XVIII - beginning XIX century Hung was included. music folklore material preserved only thanks to these sources.

Despite the revival of the national Hungarian language that began in the capital during this period. music culture, church music, as well as other most developed areas of music. activities remained in the hands of foreigners.

Thanks to closer ties with Western Europe. music world in the 19th century pl. Hungarian musicians (J. Böhm, F. Liszt, S. Heller, G. Richter, etc.) went abroad to study, not being satisfied with the local level of teaching. Leading role in music. V.'s life moved from aristocratic houses to theaters and music. societies divided along national lines: in Pozsony and Temesvár they acted mutely. music groups, and in Kolozsvar and Kass - Hungarian. Among the significant muses. events 1st half. XIX century It should be noted the concert performance in 1835 in the cathedral of Pozsonym. musicians of “Solemn Mass” by L. van Beethoven. Church compositions were created by Gyorgy Arnold, a composer and choir director in Szabadka (now Subotica, Serbia), who also compiled a collection of Yuzhnoslavs. songs and music encyclopedia (1826). Of Liszt’s works in his homeland, the premieres of “Solemn Mass” (1856), “The Legend of St. Elizabeth" (1865; included material from church osmoglasiya and folklore motifs), "Hungarian Coronation Mass" (1867; the theme of Rakoczy's march is used here). In the "Choral Mass" and in the 2nd edition of the "Four-Voice Mass" Liszt used themes from Gregorian chant and polyphony of the 16th century; these works in turn influenced Hungarian. composers of the 20th century: Z. Kodai, A. Harmata, L. Bardos. In 1873, a solemn performance of Liszt’s oratorio “Christ” took place in V. in honor of the 50th anniversary of the first public concert of this composer.

In the 60s XX century Hungary has developed. a school of researchers of church music, at the origins of which were the Cistercian monk Benjamin Rajecki († 1989), L. Dobsai and J. Szendrei. Currently time of research in the field of Gregorian chant and early Hungarian. music are carried out by the Institute of Musicology of the Hungarian Academy of Sciences (ed. sources in the series “Musicalia Danubiana”, 17 main volumes and 1 additional volume were published; reports of the congresses of the research group “Cantus Planus”) and the Department of Musicology of the Academy of Music. F. Liszt.

Lit.: Bartalus I. A magyar egyházak szertartásos énekei a XVI. és XVII. században. Pest, 1869; Dankó J. Vetus hymnarium ecclesiasticum hungariae. Bdpst., 1893; Szabolcsi B. Ungarische Chorpartituren des 18. Jh. //ZfMW. 1928-1929. Bd. 11. S. 306-312; Bartha D. Szalkai érsek zenei feljegyzései monostor-iskolai diák korából (1490). Bdpst., 1934; Papp G. A magyar katolikus egyházi népének kezdetei. Budapest, 1942; Valkó A. Haydn magyarországi működése a levéltári akták tükrében // Zenetudomány i tanulmányok. 1957. Bd. 6. S. 627-667; 1960. Bd. 8. S. 527-668; Rajeczky B. Melodiarium Hungariae Medii Aevi. T. 1: Hymni et Sequentiae. Bdpst., 1956; idem. Spätmittelalterliche Organalkunst in Ungarn // SMH. 1961. T. 1. P. 15-28; A magyar zene krónikája: zenei művelődésünk ezer éve dokumentumokban / Kiadta D. Legány. Bdpst., 1962; Falvy Z., Mezey L. Codex Albensis: ein Antiphonar aus dem 12. Jahrhundert. Bdpst.; Graz, 1963; Szigeti K. Denkmäler des Gregorianischen Chorals aus dem ungarischen Mittelalter // SMH. 1963. T. 4. P. 129-172; idem. Mehrstimmige Gesänge aus dem 15. Jh. im Antiphonale des Oswald Thuz // SMH. 1964. T. 6. P. 107-117; Falvy Z. Drei Reimoffizien aus Ungarn und ihre Musik. Bdpst.; Kassel, 1968; Szendrei J. Die Te Deum-Melodien in Kodex Peer // SMH. 1972. T. 14. P. 169-201; eadem. Te Deum als ungarischer Volksgesang im Mittelalter // SMH. 1973. T. 15. P. 303-320; eadem. Középkori hangjegyírások Magyarországon. Bdpst., 1983; eadem. Die Geschichte der Graner Choralnotation // SMH. 1988. T. 30. P. 5-234; eadem. Tropenbestand der ungarischen Handschriften // Cantus Plannus: Papers read at the 3rd Meeting of the International Musicological Society Study Group, Tihany, 1988. Bdpst. 1990. P. 297-326; Szendrei J ., Légany D ., Kárpáti J ., Berlász M ., Hálász P . Hungary (Art Music) // NGDMM. 2001. Vol. 11. P. 846-857; Szigeti K. Regi magyar orgonák: Kőszeg. Bdpst., 1974; Bardos K. Volksmusikartige Variierungstechnik in den ungarischen Passionen, 15. bis 18. Jahrhundert. Bdpst., 1975; Tokaji A. Mozgalom és hivatal: tömegdal Magyarországon 1945-1956. Bdpst., 1983; Dobszay L. Magyar zenetörténet. Bdpst., 1984 (English translation: A History of Hungarian Music / Transl. by M. Steiner., 1993); idem. Plainchant in Medieval Hungary // J. of the Plainsong and Medieval Music Society. 1990. Vol. 13. P. 49-78; idem. Abriss der ungarischen Musikgeschichte. Bdpst., 1993; idem. Local Compositions in the Office Temporale // FS. M. Lütolf zum 60. Geburtstag / Hrsgb. v. B. Hangartner u. U. Fischer. Basel, 1994. S. 65-74; Halmos E. Die Geschichte des Gesang-Musikunterrichts in Ungarn: Unter besonderer Berücksichtigung des Einflusses aus dem deutschsprächigen Kulturbereich. Stuttg., 1988; Bardos K. Das Musikleben des Jesuiten und Piaristen Ordens in Nordungarn des 17. Jh. // Musicae sacrae ars et scientia: Księga ku czci Ks. Prof. K. Mrowca / Ed. S. Dabek. Lublin, 1989. P. 315-329; Schnorr K. Gli organi d. chiese nella fascia danubia slovacca ed ungharese // Danubio: Una civiltà musicale. Monfalcone, 1993. Vol. 3. P. 55-76; Czagány Z ., Kiss G ., Papp Á . A Repertory of Mass Ordinaries in Eastern Europe // Cantus Plannus: Papers read at the 6th Meeting of the International Musicological Society Study Group. Eger, 1993. Bdpst., 1995. P. 585-600; Kiss G. Die Beziehung zwischen Ungebundenheit und Traditionalismus im Messordinarium // Laborare fratres in unum: FS. L. Dobszay zum 60. Geburtstag / Hrsgb. v. J. Szendrei u. D. Hiley. Hildesheim, 1995. S. 187-200; Gupcsó A. Musiktheater-Aufführungen an Jesuiten- und Piaristenschulen im Ungarn des 18. Jh. // SMH. 1997. T. 38. P. 315-344.

Architectural monuments

The first monuments of Christ. The architecture of V. dates back to the time of the existence of Rome. provinces of Pannonia I and Valeria (293 - early 5th century): catacombs with frescoes in the city of Sopiana (modern Pecs), ruins of the Basilica of St. Quirinus in Savaria, foundations of the temples of Aquincus (Obuda district in the north of Budapest).

The next major period of church building is associated with the development of glory. political-adm. formations in the 9th century. Of the 24 churches built by Prince. Pribina, the founder of the Blaten principality, in the 2nd third of the 9th century, excavated the remains of the foundation of the 3-nave church of St. Adriana in Mosaburg (modern village of Zalavar, 11 km southwest of Keszthely on Lake Balaton); under the influence of the Franks, a c. was erected in 860. St. Marton in Savaria (not preserved). The construction activities of the Pannonian archbishop remain poorly studied. Methodius (869-885), son of Prince. Pribina Kotsela (861-873) and the Great Moravians. book Svyatopolk (870-894), who annexed the Blaten principality.

With the arrival on Wed. Danube Magyars and until the 12th century. The architecture of Byzantium was alternately oriented towards the Byzantium or the West: after 953, a central-domed 6-sided church in Kiszombor and a 12-sided rotunda in Apostag (not preserved) were built. After the Baptism of Prince. Geza (973) intensified in Western Europe. influence, initially Bavarian, and after the coronation of Stephen I (1000) - Italian. In 996, the first Benedictine monastery was founded in Britain - Pannonhalma (14 km southeast of the city of Gyor, the lower church of the 11th - early 13th centuries is preserved), it is known that it was founded in the 2nd floor. X - start XI century Orthodox Mont-ray: Greek in the name of St. John the Baptist in Marosvar (modern Chenad, Romania), in Oroslanoš (modern Banatsko-Arandjelovo, Serbia) and other churches built by St. Istvan, like most of the temples of the 11th century. XII century, can be reconstructed only from foundations (sometimes ruins) and descriptions, Ch. arr. these are 3-nave basilicas without a transept: c. Our Lady in Székesfehérvár (1018-1038), the archbishop's cathedral in Esztergom (1001), the episcopal cathedrals in Veszprém, Kalocs, Eger (1004-1009), Pecs (1009, burned down in 1064) and Győr (1009).

After the establishment of an alliance with Byzantium (c. 1015-1018) and until the end. XII century on par with Italian Byzantium has been preserved. influence on architecture: a number of centric temples were built (preserved foundations, sometimes parts of walls), most of which served as burial places for the kings of the Arpad dynasty: cross-domed tetraconchs in Feldebreu (until the 13th century - Debrev, 17 km to the south -west of Eger; in the 40s of the 11th century - a smaller version of the Church of the Apostles Peter and Paul in Székesfehérvár, according to the reconstruction of J. Chemedi, I. Meri, J. Kovalik; preserved crypt of the 11th century with frescoes from the middle. XII century), Szeksarde (burial place of Bela I), Kesdisentleleke (Perco, Romania). The centric plans of the chapels in the village are interesting. Tarnascentmaria and St. Imre in Székesfehérvár (tetraconch, 12th century). O Byzantine glory. The connections of the Arpads are evidenced by the foundation of Endre I (1046-1060) 2 mon-ray in the name of St. Basil the Great: near Visegrad on the Danube and on the Tihany Peninsula, in the north. shore of the lake Balaton (preserved crypt of the Benedictine abbey 1055).

Romanesque churches built in the late XI - con. XII century (the so-called period of the Pech workshop) is characterized by the type of plan developed by the Benedictine monks: a 3-nave basilica without a transept, with 3 semicircular apses and 2 towers on the west. facade (the cathedral in Pecs, rebuilt in 1882-1891, in which the lower church of the 11th century and a carved altar from the 30s of the 12th century are preserved; ruins of temples in Eger and Somogyvar).

The penetration of Gothic into Byzantium is associated with the reign of Bela III (1173-1196), who was brought up in Byzantium and married for the second time to a Frenchman. Princess Margaret of Vexin (sister of Cor. Philip Augustus II). under him, construction began in Esztergom of a royal palace and chapel with an interior in the early Gothic style (late 12th century, frescoes late 12th century and ca. 1340). The influence of the “Esztergom workshop” is found in the decorations of the Kalocsa Cathedral and in the Benedictine Abbey at Vertesszentkerest. In the 2nd half. XII century a type of basilica appeared, characteristic of the Cistercian order (with a transept, without towers on the facade, sometimes with a crown of chapels): the church in the village. Belapatfalva (1232, 16 km north of Eger) or the church of the Benedictine monastery of Pannonhalma (during perestroika in the 1st quarter of the 13th century).

Fairly well-preserved examples of the influence of the late Romanesque style of the Norman school in the 1st half. XIII century are the temples of the north-west. territories of V., belonging to the so-called. Lebensky type, close to the Benedictine one, but having certain features (inclusion of the 1st tier of towers in the total volume of the side naves, master's choir above the entrance): churches in Leben (1202-1208), Nagykapornak, Thurier, Benedictine abbey in Yak (1221 -1256, expressive Lombard decor, frescoes of the mid-13th century), impressive ruins of the cathedral of the Premonstrans monastery in Jambec (by 1258 Gothic elements appeared: pointed arches, plastic, which coincides in time with the stay of the architect Villar de Honnecourt in Europe ) and etc.

In V., strengthened after the Mongol-Tatars. invasions, from con. XIII century to the end XV century (simultaneously with the development of urban culture) Gothic became the main artistic style (Church of Our Lady, late XIII-XV, XIX centuries; St. Magdalene's tower in the fortress, XV century; royal chapel in the palace, 1366 - all in Buda; lower part of the Belvaros Church in Pest, 15th century; Solomon's Tower in Visegrad, 1241-1254; Gisella's Chapel in Veszprém with Byzantinizing frescoes from the middle of the 13th century). At the initiative of the royal court, Gothic buildings appeared on the outskirts of Vienna, for example, in Sopron, under the influence of the Vienna Hall Church (c. 1280) and the capitular hall of the Franciscan monastery, modeled on the South Italian ones, were erected. a type of fortress with 4 towers, a castle was erected in Diosgyor (3rd quarter of the 14th century, 1477, on the outskirts of Miskolc). to the end XV century a new type of church building was established: hall, with a single internal space; the best examples are the Franciscan churches in Nyirbator and Szeged, as well as the Orthodox Church. Serbs in the village Ratskeve (1440).

Of independent importance are the Romanesque and Gothic buildings of national schools, which developed outside the borders of modern times. Century, but were influenced by the metropolitan school: in Transylvania (Romania; Orthodox church in the village of Strey, 13th century; Gothic Lutheran church in Biertan, 1510-1516; cathedrals in Cluj-Napoca, Brasov, Orada), Slovakia (Premonstrans Church of Mary and the rotunda of the Apostles in the village of Binja, late 13th century; cathedrals in the cities of Levoca, Kosice, Bratislava), Vojvodina (ruins of a Romanesque church from the early 13th century in Vranjevo, Serbia). Some monuments are located in the northeast of Slovenia (Catholic churches of the 13th century in Turnisce and Martjanci), in Austria (Catholic Gothic churches of St. Giles and Pankratius of the 13th-16th centuries in the village of Rust in Burgenland), in Ukraine (the only Hungarian rotunda that has preserved the dome, XI-XII and XV centuries, in the village of Goryany, Transcarpathian region).

Renaissance architecture and its principles penetrated Vietnam as early as the 1st half. XV century (not preserved works of the Florentines M. Ammanatini, M. da Panicale), in combination with Gothic, was very popular at the court of Cor. Matthias Hunyadi: the royal palaces were completed and decorated in Buda (A. Fioravanti, K. Kamich; defeated by Sultan Suleiman in 1541) and Visegrad (founded in the 20s of the 14th century by Cor. Karl Robert; fountain made of red marble, 1480 ; Diosgyor Madonna, ca. 1490). The paintings of the bishop's chambers were done in the Renaissance style in the 90s. XV century and the Bakotsa Chapel in 1507-1508. in Esztergom, Lazoya Chapel in 1512 in Transylvanian Gyulafehérvár.

After the Turks captured the central part of Vietnam in the middle. XVI-XVII centuries The Yakovali Hassan Mosque in Pec, a minaret in Eger (1596-1687), the Gul-Baba mausoleum and several were built. baths in Buda. Renaissance architecture continued in the north (Sarospatak castle, late 15th century, 1534-1563, 1600-1645) and north-west East (fortress in Sarvar, 1552 (based on a drawing by A. Palladio) until the beginning of the 17th century; residential buildings in Köszeg and Győr (so-called Madyar Išpita, 1666).

The Counter-Reformation contributed to the penetration of Baroque architecture into Vietnam: the University Church in Trnava (Slovakia, 1629-1637), the Church of St. Ignatius in Gyor (1635-1641, paintings 1744-1747), Jesuit monasteries and churches in Eger, Esztergom, Pest. In the 18th century the Baroque style was also characteristic of the church construction of Catholics (the Church of St. Anne in Buda, the Tihany Abbey with excellent carvings, which belonged to them in the 40-50s of the 18th century, in the village of Sumeg with the best example of Baroque painting in Europe), Protestants, Crimea, the construction of churches was allowed since 1731 (Evangelical church in the village of Nemeshker, 1752), and for Orthodox (7 Serbian churches in Szentendre, Székesfehérvár, Greek - in Pest). Architects clearly showed themselves in baroque palace architecture. I. L. von Hildebrandt (Eugene of Savoy's palace in Rackev, 1700-1702), A. E. Martinelli (home for the disabled in Pest, 1727-1737), A. Mayerhoffer (palace in Gödöllő, 1744-1750), J. Fellner (Esterhazy Palace in the village of Tata, 1762-1777). For example, the palace of Miklos Esterházy in the village belongs to the Rococo style. Fertőd (1760-1767) or the palace of F. K. Sallo on the square. Battyany in Buda (1770).

In the 2nd half. XIX century archaizing directions successively replaced each other, often being revived and neighboring, for example. in Budapest, national-romantic (Vigado Concert Hall, 1858-1864, F. Fesl), neo-Renaissance 1860-1900s. (Academy of Sciences, 1862-1864; works by M. Ibl: St. Stephen's Basilica, 1867-1891, Opera House, 1875-1884; Museum of Fine Arts, 1900-1906, F. Herzog and A. Schickedanz), neo-Gothic (rebuilding the church Matthias, 1873-1896, F. Szulek; Parliament building - neo-Gothic forms and baroque plan, 1884-1904, I. Steindl; Vajdahunyad Castle, in which the architectural forms of the portal of the cathedral in Yak are repeated, 1896-1902, I. Alper) and neo-Romanesque style (Fisherman's Bastion, 1895-1902).

Under the influence of the Austrian "Secession" at the turn of the XIX-XX centuries. A national version of the Art Nouveau style developed with rich use of Eastern ornaments. origin (Museum of Applied Arts, 1893-1896, architect E. Lechner; Elephant in the Zoo, 1908, all in Budapest; development of Kecskemet, Subotica in Vojvodina, Timisoara in Transylvania). Church architecture 1st half. XX century develops from the romantic movements of modernity (the Catholic church in the village of Zebegen, 1908-1909, K. Kos) to constructivism (the church in Varosmajor Park in Buda, 1931-1935, A. and B. Arkai).

Lit.: Sz ó nyi O . Regi magyar templomok. Bdpst., 1933; Tikhomirov A. N. Art of Hungary IX-XX centuries. M., 1961; Magyarország müemléki topográfiája. Bdpst., 1969-1986-. Kot. 1-10-.; Moravcsik G. Byzantium and the Magyars. Bdpst., 1970; Voit P. Der Barock in Ungarn. Bdpst., 1971; Koz á k K . Églises à abside en hémicycle dans la Hongrie du XI-e s. // Acta archaeologica Academiae scientiarum hungaricae. Bdpst., 1973. T. 25. Fasc. 1-2. P. 177-204; D á vid K ​​. Az Arpád-kori Csanád vármegye müvészeti topográfiája. Bdpst., 1974; idem. Treasures in Hugarian ecclesiastical collections. Bdpst., 1982; Marosi E. Die Anfänge der Gotik in Ungarn: Esztergom in der Kunst der 12-13 Jh. Bdpst., 1984; Dercs é nyi B ., Hegyi G ., Marosi E ., T ö r ö k J . Katolikus templomok Magyarországon. Bdpst., 1991; Dercs é nyi B ., Foltin B ., Gy ö rffy G ., Hegyi G ., Winkler G ., Z á szkaliczky Z . Evangelikus templomok magyarországon. Bdpst., 1992; Entz G. Erdély épitészete a 11-13. században. Kolozsvar, 1994; idem. Erdély épitészete a 14-16. században. Kolozsvar, 1996; T ó th E ., Buz á s G . Magyar épitészet: A rómaiaktól a román korig. Bdpst., 2001; Buz á s G . Magyar épitészet: Gótika és kora reneszánsz. Bdpst., 2001; Ferencz Z. Nemzeti Örökségünk: Templomok a történelmi Magyarországról. Bdpst., 2002.

P. S. Pavlinov

E.P.M.