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→‎Persecution of Serbs: what happened to Serbs in Jasenovac and etc was horrific and must be recognized as such, but these sources do not seem to be saying this was "anti-Orthodox" rather than... anti-Serbian, much the opposite.
→‎Persecution during World War II: wtf... the only source for this section about Czechs doesn't even mention the word "Orthodox". Removing, looks like source falsification
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==Interwar period==
==Interwar period==
The eastern part of Poland has a long history of Catholic–Orthodox rivalry.<ref>{{cite journal|last=Sorokowski|first=A.|year=1986|title=Ukrainian catholics and orthodox in Poland since 1945|journal=Religion in communist lands|volume=14|issue=3|pp=244-261}}</ref> The Roman Catholic clergy in the [[Chełm]] region in [[Second Polish Republic|Poland]] was unambiguously anti-Orthodox in the Interwar period.<ref>{{cite journal|last=Sadkowski|first=K.|year=1998|title=From Ethnic Borderland to Catholic Fatherland: The Church, Christian Orthodox, and State Administration in the Chelm Region, 1918-1939|journal=Slavic Review|volume=57|issue=4|pp=813-839}}</ref><ref>{{cite journal|last=Wynot|first=E.D., Jr.|year=1997|title=Prisoner of history: the Eastern Orthodox Church in Poland in the twentieth century|journal=J. Church & St.|volume=39|pp=319–}}</ref> Ukraine, which has been a religious borderland, has a long history of religious conflict.<ref>{{cite book|author=Lami, G.|editor=Carvalho, Joaquim|chapter=The Greek-catholic Church in Ukraine during the first half of the 20th Century|title=Religion and Power in Europe: Conflict and Convergence|url=https://books.google.com/books?id=jR98-Ata0CkC&pg=PA235|year=2007|publisher=Edizioni Plus|isbn=978-88-8492-464-3|pages=235–}}</ref>
The eastern part of Poland has a long history of Catholic–Orthodox rivalry.<ref>{{cite journal|last=Sorokowski|first=A.|year=1986|title=Ukrainian catholics and orthodox in Poland since 1945|journal=Religion in communist lands|volume=14|issue=3|pp=244-261}}</ref> The Roman Catholic clergy in the [[Chełm]] region in [[Second Polish Republic|Poland]] was unambiguously anti-Orthodox in the Interwar period.<ref>{{cite journal|last=Sadkowski|first=K.|year=1998|title=From Ethnic Borderland to Catholic Fatherland: The Church, Christian Orthodox, and State Administration in the Chelm Region, 1918-1939|journal=Slavic Review|volume=57|issue=4|pp=813-839}}</ref><ref>{{cite journal|last=Wynot|first=E.D., Jr.|year=1997|title=Prisoner of history: the Eastern Orthodox Church in Poland in the twentieth century|journal=J. Church & St.|volume=39|pp=319–}}</ref> Ukraine, which has been a religious borderland, has a long history of religious conflict.<ref>{{cite book|author=Lami, G.|editor=Carvalho, Joaquim|chapter=The Greek-catholic Church in Ukraine during the first half of the 20th Century|title=Religion and Power in Europe: Conflict and Convergence|url=https://books.google.com/books?id=jR98-Ata0CkC&pg=PA235|year=2007|publisher=Edizioni Plus|isbn=978-88-8492-464-3|pages=235–}}</ref>

==Persecution during World War II==

===Persecution of Orthodox Czechs===
{{Main article|Czech and Slovak Orthodox Church|Gorazd (Pavlík)}}
After the occupation of Czech lands by the Nazi Germany in 1939, the [[Czech and Slovak Orthodox Church|Czech Orthodox Church]] came under strict surveillance of the Nazi regime. On May 27, 1942, a group of Czech resistance fighters attacked and killed [[Reinhard Heydrich]], high ranking Nazi who was appointed as ruler of [[Protectorate of Bohemia and Moravia]]. In making their escape, the group found refuge in the crypt of the Orthodox Cathedral in [[Prague]]. on June 18, the Nazis found out the hiding places and all the members of the group were killed. Reprisals came quickly. The two priests and the senior [[laity|lay]] church officials were arrested. On June 27, Czech Orthodox Bishop [[Gorazd (Pavlík)]] was arrested and tortured. On September 4, Bpishop Gorazd, the Cathedral priests and the lay officials were executed by firing squad at [[Kobylisy Shooting Range]]. Their bodies were disposed of at [[Strašnice Crematorium]].<ref name=idnes>{{cite web|url=http://zpravy.idnes.cz/riskoval-zivot-tajne-zapisoval-jmena-obeti-nacistu-ted-o-tom-promluvil-1na-/domaci.aspx?c=A090109_085729_domaci_jw|title=Riskoval život, tajně zapisoval jména obětí nacistů. Teď o tom promluvil|date=9 January 2009|publisher=}}</ref> The reprisals went much further as the Nazis conducted widespread roundups of Czechs, including the whole village of [[Lidice]], then summarily killed the men and children, while they placed the women in concentration camps. The Orthodox churches in Czech lands were closed and the Church forbidden to operate. It was not until the end of the war (1945) that the Czech Orthodox Church would function again.


==Contemporary==
==Contemporary==

Revision as of 16:57, 20 February 2018

This article is about negative attitudes towards and acts committed against Orthodox Christians because of their faith. For Anti-Orthodox theological positions and various theoretical and philosophical disputes during Christian history, see History of Christian theology.
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The term Anti-Orthodoxy generally refers to negative attitudes or hostility towards the church, clergy and adherents of the Eastern Orthodox Church (Orthodox Christianity) because of religious beliefs and practices (as in religious persecution), or as a means of ethnic persecution.[citation needed] Orthodox Christians have notably been persecuted throughout history by the Catholic Church. In modern times anti-religious political movements and regimes in some countries have held an anti-Orthodox stance.

Crusades

Main articles: Crusades and Frankokratia
Sack of Constantinople in 1204, an artistic representation by Gustave Doré

The Crusades of the Middle Ages brought many challenges to relations between Roman Catholicism and Eastern Christianity in general. Major problems arose during the First Crusade with the creation of Latin Patriarchate of Jerusalem in 1099 and the attempts of its Latin clergy to suppress Orthodoxy in Holy Land. At the same time, new Latin Patriarchate of Antioch was created in 1100 and its existence was marked by the attempts of Latin clergy to suppress Orthodoxy in Syria.[citation needed] The later events of Second Crusade and Third Crusade only worsened the situation.[citation needed]

The point of no-return was reached during the Fourth Crusade and the Sack of Constantinople (1204).[citation needed] Religious policy of Crusaders and Roman Catholic Church resulted in systematic[citation needed] suppression of Eastern Orthodox Church by take over of churches and monasteries, expulsion or persecution of Orthodox bishops, priests and monks after the creation of Latin Patriarchate of Constantinople and the forceful establishment of Catholic hierarchy throughout the Byzantine lands. Byzantine rule in Constantinople was restored in 1261 but various regions of Greece remained under local Latin rulers who continued to oppress Orthodox Christians until Turkish invasion in the 15th century.[citation needed]

Persecution by the Vatican in the Early modern period

See also: Congregation for the Evangelization of Peoples

Polish–Lithuanian Commonwealth

Main articles: Union of Brest and Union of Uzhhorod
Christian denominations in Polish-Lithuanian Commonwealth in 1573 (Catholics in yellow, Orthodox in green, Protestant in purple/gray)

During the 16th century, under the influence of the Catholic Counter-Reformation, rising pressures towards Orthodox Christians in White Ruthenia and other Eastern parts of Polish-Lithuanian Commonwealth led to the enforcement of the Union of Brest in 1595-96. Until that time, most Belarusians and Ukrainians who lived under the rule of Polish-Lithuanian Commonwealth were Orthodox Christians. Pressed by the state authorities,[citation needed] their hierarchs gathered in synod in the city of Brest and composed 33 articles of Union, which were accepted by the Roman Catholic Church.

At first, the Union appeared to be successful, but soon it lost much of its initial support,[1] mainly due to its forceful implementation on the Orthodox parishes and subsequent persecution of all who did not want to accept the Union.[citation needed] Enforcement of the Union stirred several massive uprisings, particularly the Khmelnytskyi Uprising, of the Zaporozhian Cossacks and together alliance of Ukrainian Catholics and Belarussian-Ukrainian Orthodox because of which the Commonwealth lost Left-bank Ukraine.[citation needed]

In 1656, Greek Orthodox Patriarch of Antioch Macarios III Zaim lamented over the atrocities committed by the Polish Catholics against followers of Eastern Orthodoxy in various parts of Ukraine. Macarios was quoted as stating that seventeen or eighteen thousand followers of Eastern Orthodoxy were killed under hands of the Catholics, and that he desired Ottoman sovereignty over Catholic subjugation, stating:

God perpetuate the empire of the Turks for ever and ever! For they take their impost, and enter no account of religion, be their subjects Christians or Nazarenes, Jews or Samaritians; whereas these accursed Poles were not content with taxes and tithes from the brethren of Christ...[2]

Habsburg Monarchy

Since the many migrations of Serbs (predominantly and traditionally Eastern Orthodox) into the Habsburg Monarchy beginning in the 16th century, there has been efforts to Catholicize the community.[citation needed] The Orthodox Eparchy of Marča became the Catholic Eparchy of Križevci after waves of conversion in the 17th and 18th centuries.[citation needed] Notable individuals active in the Catholicisation of Serbs in the 17th century include Martin Dobrović, Benedikt Vinković, Petar Petretić, Rafael Levaković, Ivan Paskvali and Juraj Parčić.[citation needed] Catholic bishops Vinković and Petretić wrote numerous inaccurate texts meant to incite hatred against Serbs and Orthodox Christians, some of which included advice on how to Catholicize the Serbs.[3]

Persecution in the Ottoman Empire

See also: Christianity in the Ottoman Empire

The Ottoman Empire grouped the Orthodox Christians into the Rum Millet. In tax registries, Christians were recorded as "infidels" (see giaour).[4] After the Great Turkish War (1683–99), relations between Muslims and Christians in the European provinces of the Ottoman Empire were radicalized, gradually taking more extreme forms and resulting in occasional calls of Muslim religious leaders for expulsion or extermination of local Christians, and also Jews.[citation needed] As a result of Ottoman oppression, destruction of churches and violence against the non-Muslim civilian population, Serbs and their church leaders headed by Serbian Patriarch Arsenije III sided with the Austrians in 1689, and again in 1737 under Serbian Patriarch Arsenije IV, in war.[citation needed] In the following punitive campaigns, Ottoman forces conducted atrocities, resulting in the "Great Migrations of the Serbs".[5] In retaliation of the Greek rebellion, Ottomans authorities orchestrated massacres of Greeks in Constantinople in 1821.

During the Bulgarian Uprising (1876) and Russo-Turkish War (1877-78), persecution of Bulgarian Christian population was conducted by Turkish soldiers who massacred civilians, mainly in the regions of Panagurishte, Perushtitza, Bratzigovo, and Batak (see Batak massacre).[6] During the war, whole cities including (Stara Zagora) were destroyed and many inhabitants massacred, the rest being expelled or enslaved.[citation needed] The atrocities included severe forms of torture.[citation needed] Similar atrocities were undertaken by Turkish troops against Serbian Christians during Serbian-Turkish War (1876-1878).

See also: Greek genocide and Istanbul pogrom

Interwar period

The eastern part of Poland has a long history of Catholic–Orthodox rivalry.[7] The Roman Catholic clergy in the Chełm region in Poland was unambiguously anti-Orthodox in the Interwar period.[8][9] Ukraine, which has been a religious borderland, has a long history of religious conflict.[10]

Contemporary

The Albanian nationalist movement of the 1981 protests in Kosovo had an anti-Orthodox focus, but this was due to identifying Orthodoxy with the Serbs.[11] Some Serbs viewed the Catholic leadership's support for political division along ethnic and religious lines in Croatia during the breakup of Yugoslavia, and support for the Albanian cause in Kosovo as anti-Serb and anti-Orthodox.[12] Serbian media propaganda during the Milošević regime portrayed Croatia and Slovenia as part of an anti-Orthodox "Catholic alliance".[13] The Kosovo Liberation Army's insurgency in Kosovo (1998–99) has been viewed of as partially anti-Orthodox instead of purely anti-Christian.[14] Between the arrival of the Kosovo Force (KFOR) in June 1999 and 2004, more than 140 Serbian Orthodox holy sites were destroyed.[15] In 2003 the Serbian Orthodox Church in Kosovo claimed that the Roman Catholic Church in Kosovo was increasingly anti-Serbian and anti-Orthodox.[16] The 2004 unrest in Kosovo saw many more Serbian Orthodox church buildings damaged and destroyed.[17] Turkey's geopolitical stance in the Balkans has been described as anti-Russian and anti-Orthodox, as it supported Bosnian Muslims and Kosovo Albanians.[18] Russian nationalists view the United States as the centre of Western anti-Russian, anti-Slavic and anti-Orthodox 'conspiracy that aims to destroy Russia', and has used the NATO intervention in the Bosnian War (1992–95) as an argument for this.[19]

See also

Annotations

  1. ^
    The Uniates (Eastern Catholics) and Roman Catholics in Ukraine are mostly anti-Russian and of Ukrainian ethnic identity.[20] Since Ukrainian independence, the Russian Orthodox Moscow Patriarchate has reduced in adherents, while the unrecognized Kiev Patriarchate has increased, with recent defections due to the war.[21]

References

  1. ^ Dvornik, Francis (1962). The Slavs in European history and civilization (3rd. pbk. ed.). New Brunswick [u.a.]: Rutgers University Press. ISBN 9780813507996.
  2. ^ The preaching of Islam: a history of the propagation of the Muslim faith By Sir Thomas Walker Arnold, pp. 134–135
  3. ^ Gavrilović 1993, p. 30.
  4. ^ Entangled Histories of the Balkans: Volume One: National Ideologies and Language Policies. Brill. 13 June 2013. p. 44. ISBN 978-90-04-25076-5. In the Ottoman defters, Orthodox Christians are as a rule recorded as kâfir or gâvur (infidels) or (u)rum.
  5. ^ Pavlowitch, Stevan K. (2002). Serbia: The History behind the Name. London: Hurst & Company. pp. 19–20. {{cite book}}: Invalid |ref=harv (help)
  6. ^ Chisholm, Hugh, ed. (1911). "Bulgaria/History" . Encyclopædia Britannica (11th ed.). Cambridge University Press.
  7. ^ Sorokowski, A. (1986). "Ukrainian catholics and orthodox in Poland since 1945". Religion in communist lands. 14 (3): 244–261.
  8. ^ Sadkowski, K. (1998). "From Ethnic Borderland to Catholic Fatherland: The Church, Christian Orthodox, and State Administration in the Chelm Region, 1918-1939". Slavic Review. 57 (4): 813–839.
  9. ^ Wynot, E.D., Jr. (1997). "Prisoner of history: the Eastern Orthodox Church in Poland in the twentieth century". J. Church & St. 39: 319–.{{cite journal}}: CS1 maint: multiple names: authors list (link)
  10. ^ Lami, G. (2007). "The Greek-catholic Church in Ukraine during the first half of the 20th Century". In Carvalho, Joaquim (ed.). Religion and Power in Europe: Conflict and Convergence. Edizioni Plus. pp. 235–. ISBN 978-88-8492-464-3.
  11. ^ Ray Takeyh; Nikolas K. Gvosdev (2004). The Receding Shadow of the Prophet: The Rise and Fall of Radical Political Islam. Greenwood Publishing Group. pp. 94–. ISBN 978-0-275-97628-6.
  12. ^ Paul Mojzes (6 October 2016). Yugoslavian Inferno: Ethnoreligious Warfare in the Balkans. Bloomsbury Publishing. pp. 132–. ISBN 978-1-4742-8838-5.
  13. ^ Kemal Kurspahić (2003). Prime Time Crime: Balkan Media in War and Peace. US Institute of Peace Press. pp. 22–. ISBN 978-1-929223-39-8.
  14. ^ Frank H. Columbus (1 January 1999). Kosovo-Serbia: A Just War?. Nova Science Publishers. p. 30. ISBN 978-1-56072-724-8.
  15. ^ ERP KiM Info (26 April 2004). "Dopunjeni i ispravljeni spisak uništenih i oštećenih pravoslavnih crkava i manastira na Kosovu u toku martovskog nasilja". B92 Specijal. B92.
  16. ^ Human Rights and Collective Identity: Serbia 2004. Helsinki Committee for Human Rights in Serbia. 1 January 2005. p. 63. ISBN 978-86-7208-106-0.
  17. ^ "11 years since "March Pogrom" of Serbs in Kosovo". B92. 17 March 2015. Retrieved 7 September 2015.
  18. ^ Jean Grugel; Wil Hout (16 December 2003). Regionalism across the North/South Divide: State Strategies and Globalization. Routledge. pp. 85–. ISBN 978-1-134-71718-7.
  19. ^ Paul Hollander (2005). Understanding anti-Americanism: its origins and impact. Capercaillie. p. 223. ISBN 978-0-9549625-7-9.
  20. ^ "Who are the Ukrainians?". Oriental Review.
  21. ^ "Ukrainians Desert Russian Orthodox Church En Masse". Newsweek.

Sources

Further reading

Wikimedia Commons has media related to Anti-Orthodox sentiment.
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