| Abstract (croatian) | U tekstu se donose podaci o vjerskim prijelazima na području Čazmanskog arhiđakonata, koji je obuhvaćao najveći dio Moslavine i manji dio Bilogore. Na tome je području do Drugoga svjetskog rata živjelo oko 17.000 pravoslavnih Srba, koji su činili približno 14% sveukupnog stanovništva. Nakon uspostave NDH ustaše su počeli provoditi teror nad srpskim stanovništvom. Istaknutiji Srbi otpremani su u zatvore i logore, a dio onih koji su uhićeni tijekom travnja i svibnja 1941. stradao je u logoru Jadovno na Velebitu. Tijekom srpnja, kolovoza i rujna 1941. na području Moslavine i Bilogore provedena su uhićenja i organizirana prisilna iseljavanja Srba preko logora Bjelovar, Caprag i Požega u Srbiju. Istovremeno s tim događajima, u proljeće i ljeto 1941. počeli su i vjerski prijelazi s pravoslavne na rimokatoličku vjeroispovijest. U tekstu se pokušavaju na temelju izvorne arhivske građe iz Nadbiskupijskog arhiva u Zagrebu i Hrvatskoga državnog arhiva donijeti zaključci o broju osoba koje su podnijele molbu za prijelaz s pravoslavne na rimokatoličku vjeroispovijest. Na temelju poimeničnih popisa dolazi se do zaključka da je najmanje 3271 osoba tražila prijelaz s pravoslavne na rimokatoličku vjeroispovijest, s time da je najveći broj njih prijelaz zatražio od Nadbiskupskoga duhovnog stola na početku 1942. Analiziraju se i pojedinačni prijelazi, odnosno razlozi zbog kojih su pojedinci prelazili s pravoslavne na rimokatoličku vjeroispovijest, s naglaskom na masovnim vjerskim prijelazima poput onih koji su zabilježeni i za koje nam postoje popisi prekrštenih, kao onaj u Kaniškoj Ivi i selima oko Kaniške Ive. Autor se bavi i masovnim vjerskim prijelazima za koje nemamo poimenično popisane prijelaznike, kao na primjer onaj u novoosnovanoj prijelazničkoj župi Mikleuška. Kao posebni aspekt promatraju se i prijelazi na grkokatoličku vjeroispovijest (Veliki Zdenci i okolica Čazme) te razlozi zbog kojih državne vlasti nisu željele da pravoslavni vjernici prelaze na grkokatoličku vjeroispovijest. Na temelju izvještaja pojedinih župnika zaključuje se da prijelazi na rimokatoličku vjeroispovijest u većem broju slučajeva nisu bili iskreni, odnosno da su Srbi u većini slučajeva prelazili na rimokatoličku vjeroispovijest isključivo zbog očuvanja vlastite egzistencije. Osnutkom Hrvatske pravoslavne crkve u prvoj polovini 1942. pravoslavni vjernici uglavnom su prestali prelaziti na rimokatoličku vjeroispovijest. |
| Abstract (english) | The number of converts from Orthodoxy to Roman Catholicism during WWII has been discussed for years. The earliest cumulative quantification of Orthodox-to-Catholic conversions in the NDH (Independent State of Croatia) may be found in a report by Pope Pius XII of 1943, which was written by Archbishop Alojzije Stepinac. Although there are still speculations about the total number of Orthodox converts to Roman Catholic faith in the period of WWII, most controversies today are mainly concerned with the nature and ethics of the doctrinal consistency and political opportunity of the conversion itself.
During the period in between the wars, the Čazma Archdeaconry consisted of several districts: Čazma, Kutina, Ivanić Grad, Grubišno Polje and Garešnica. According to the census of 1931, less than 14% of the population were Orthodox Christians. The author of the paper researches the conversions form Orthodoxy to Roman Catholicism in the mentioned area during the period between 1941 and 1945. The research is based on the records from archive holdings such as the Archbishop’s Clerical Board of the Archbishop’s Archive in Zagreb, the Ministry of Justice and the NDH Ministry of Justice and Worship at the Croatian State Archive. Based on the list of names of converted persons, i.e. those who filed an application to convert in the area of 23 parishes in the territory of the Čazma Archdeaconry, the author concludes that no fewer than 3,271 Orthodox Christians filed an application to convert to Roman Catholicism, mainly from April 1941 to April 1942. According to the preserved documents from the Archbishop’s Archive in Zagreb and from the Croatian State Archive, the actual number of conversions was even larger; however, no list of names of those who filed an application to convert or of those who underwent conversion is preserved. Such a problem arose in the parish of Mikleuška where people converted collectively, in large numbers. In this paper, the author discusses the types of individual conversions. The largest number of religious conversions were made in the area of Miklueška, where 751 individuals converted. Vicar Đurić from the parish of Kaniška Iva asked the Archbishop’s Clerical Board for missionaries to help him teach and convert the Orthodox. He demanded at least six more missionaries, two for the villages of Veliko Vukovje, Malo Vukovje, Gojilo and Rogoža, two for Stupovača, Brinjani, Čaire and Kutinica, and two for Velika Bršljanica, a part of Rogoža and Mala Bršljanica. The missionaries arrived in the winter of 1941/1942. Vicar Đurić compiled a list of converts, 1,372 of them being from the area of the former Orthodox parish of Veliko Vukovje. Due to a large number of converts, there was a plan to set up a new Roman Catholic parish in Narta, in the vicinity of Čazma. As a special aspect of this research, the author observes the conversions to Greek Catholicism (in the Veliki Zdenci and Čazma area) and the reasons why the state authorities did not want the Orthodox to convert to Greek Catholicism. According to a circular issued by the Ministry of Justice and Worship, the Main Ustaša Headquarters and the State Directorate for Economic Regeneration, dated 30 July 1941, it is apparent that the “wish of the Croatian government” was that “the Orthodox do not switch the Greek Catholic religion…” The Greek Catholic priests considered that they had the right of ownership over all Orthodox churches in the district of Garešnica because of the existence of their parish in Dišnik. Bishop Janko Šimrak requested that certain churches in Moslavina, among others, the church in Lipovčani, chapels in Marča, and churches in Narta and Veliko Vukovje become part of the Greek Catholic Church. However, most of these churches were provided for by the Roman Catholic Church. The author finally concludes, on the basis of reports from some parishioners, that in most cases, conversion to Roman Catholicism was not honest, that the Serbs were mostly forced to convert to Roman Catholic faith for the sake of preserving their existence and their lives. Following the foundation of the Croatian Orthodox Church in the first half of 1942, the Orthodox generally ceased to attend Roman Catholic masses. |
