History of EOC
The Liquidation and the Attempts of Reopening of the Congregations of the Estonian Eparchy during the Governance of Nikita Hruschtschov in 1954–1964
by the Rev. Deacon ANDREI SYCHOV of the Orthodox Church of Estonia.

1. Introduction and the Sources

The aim of the current paper is to research the causes and backgrounds of the „liquidation-boom” of the congregations in Estonian Orthodox Eparchy in 1954–1964 and to find answers for the following 4 questions:
1. What where the reasons and factors, that motivated the closure of the orthodox churches in these times with the result of Estonian Eparchy loosing 25 congregations, 3 cemetery-churches, 3 subordinated congregations and one priory?
2. If the liquidation of the congregations was a result of their natural decay or of the stiffening of the religion policy of the Soviet Government?
3. How did the liquidation of the congregations of the Estonian Eparchy take place (pleas, methods, scenarios)?
4. If there were attempts of the reopening and reestablishment of the orthodox churches and chapels in occupied Estonia at the period of the “thaw” during the governance of Hruschtschov?

The main issue of the paper is, if the liquidation of 31 churches of the Estonian Eparchy in 1954-1964 was the result of a natural decay or a systematic action initiated by the Soviet Government.

The primary sources for the research were the archive-materials, foremost the fund of the commissioner of the Council of the Russian Orthodox Church (CROC) in Estonian SSR, to be found in the Estonian National Archive and the materials of the CROC in the National Archive of the Russian Federation. The advantage of the archive materials is their accuracy in facts but the disadvantage is their tendentious character. Concerning the periodicals of Soviet Estonia of those times - they do not give any notice about the liquidation of the orthodox churches and congregations. This counts also for the Soviet church-periodicals (journal Журнал Московской Патриархии). Only a few hints about these issues are revealed in foreign Estonian Media. Still there are some foreign researches and scientific articles on the liquidation of the congregations.

The standpoints of the Russian church historians about the argumentation of the liquidation of the congregations in the USSR differ. For example: the Patriarch of Moscow and All Russia, Aleksius, like the commissioners of that time, represents in his doctoral thesis the idea, that the reason for the closure of 20 congregations and 3 cemetery churches during the first four years of governance of the Bishop Aleksius in 1961–1964, was the change of the generations or the general estrangement from faith and religion.

At the same time there are scientists who have come to other conclusions. For instance the article of I. Suvorova from 1993 about Latvian Eparchy shows that during the governance of N. Hruschtschov the orthodox congregations in Latvia were eliminated at the Governments command. This viewpoint is shared by L. Soskovets, who in his research concentrates on the Eparchies in West-Siberia and who shows in his thesis that the scenario of the natural decay of the congregations was a typical argumentation for the soviet commissioners. The administrative pressure by closing the congregations is shown also in the scientific work of A. Fedotov. T. Tšumatšenko points to the fact that the mass-liquidation of the congregations began first in 1960, as a result of which in 1960–1964 the CROC eliminated 5457 congregations.

2. The Three-Month „Drum Fire” at the Faith in 1954 and its Echo in the Estonian Orthodox Eparchy

After the death of J. Stalin, N. Hruschtschov and his team cast off the former state-church relationship and proceed similarly to the church-hostile mindset of the 1930-ties with violent liquidation of the congregations, destruction of sacred sources and with the satirizing of the believers in the Press. The whole process is supported by the decree „on the enormous deficiency in scientific-atheistic propaganda and the measures of improving it” constituted by the Central Committee of the Central Party of the Soviet Union (CPSU)on the 7th of July in 1954.

There is a reason to assume that the anti-religious attitude of the local executive committees in Estonia was directly related to the decree from the 7th of July 1954, followed by the “drum fire” at the religion.

Signs of this new campaign revealed themselves on the local level in Estonia foremost in Tallinn, where the municipal department of the executive committee tried to liquidate the orthodox congregation of Sitsi. Due to the new decree from 10th of November 1954, which annulated the former decree and condemned the anti-religious attitude and the contempt of religious people. Still the request of the Estonian speaking orthodox believers to open a new congregation in the village of Meerpalu, was rejected.

According to the church historian Tamara Tšumatšenko, there were two auspicious factors for this unique “breathing space” and for loosening of the soviet religion policy: firstly, the decision of the Stalinists (G. Malenkov, N. Bulagin, V Molotov) being in power to preserve the mild religion policy, characteristic to the “concordat” between the state and the church in the times of Stalin. Secondly, the complexity of the problems of the internal and foreign policy in the USSR.

3. The Attempts of the Reopening of the Congregations in Estonian Eparchy during the Period of the „Thaw” in 1955–59 (Tiirimetsa, Mõnnuste, Malvaste, Agusalu)

The years 1955–1957 in the history of the Russian Orthodox Church can be characterized in the context of the religion policy of the USSR as the mildest ones since 1918. Several changes took place in the church during these years, which corresponded to the period of the „thaw” and were marked by a more liberal church policy and a lack of interest from the side of the government. Many clerics who had been imprisoned or had been in exile returned to their service in the church. Further, there was a possibility to open new congregations, to repair the church buildings or to build even new ones. In addition, the Government for the first time gave the ROC the allowance to print the Bible, New Testament with the Psalter and the prayer book (a 25.000). All this enlivened the religious life and activity of the church membership. This applies also for the congregations in Estonia. The number of the congregations grew gradually both in the USSR and in the Estonian SSR (in 1955 there were 13 422 orthodox congregations registered in the USSR. In 1957 the official number of orthodox congregations was already 13477).

During these years there were several attempts in the Estonian SSR also to reopen some congregations. Most active in this field was the Saare-Hiiu deanery, where the Mõnnuste congregation was closed in 1950 due to the external circumstances. Though the believers had found even a new potential place for the congregation, they did not get the allowance from the commissioner to reopen it.

One should also mention the two orthodox congregations in Sõrve - Torgu and Tiirimetsa – where the churches were closed during the World War II, when one of the churches was completely destroyed and the other one damaged. In 1956–1959 the congregation wanted to restore the last one. The background survey, ordered by the commissioner, showed that the actual congregation membership had decreased to 14 members and consisted mostly of older people. In addition the church building was in a very bad condition. As a result of the lack of the financial sources, of the stiffening of the soviet religion policy and of the unwillingness of the commissioner and the bishop Joann to support this initiative, the reopening of the church failured. Similarly also the attempt to reopen Malvaste cemetery chapel of the Kõrgesaare-Puski congregation in Hiiumaa failured, in the case of which again as well the commissioner as the bishop were not interested in the reopening. This hold true also for the Agusalu chapel in Viru county, which the congregation tried to reopen as a priory to the Kuremäe cloisture.

Although there were some examples how the Eparchy supported the enlivening of the orthodox religion (Rõngu-Tilga congregation), the attempts to reopen the churches failed.

4. The Closure of the Kastolatsi, Prangli-Maaritsa and Kullamaa-Silla Congregations in 1957-58

At the end of the year 1957 the Central Party of the Soviet Union (CPSU) took a grown interest in the religion policy, partly because of the enlivenment of the religious life in 1955-1957, as reflected in several reports of the CROC. Central Committee of the CPSU was also interested in the economical and financial activity of the congregations. In this context the Committee decided in March 1957 to carry out a statistical revisal of the congregations and the clerics. The inspection was especially focused upon the congregations that “decayed” and upon their closure. This applied also to the three congregations mentioned in the caption.

The liquidation of the Kastolatsi congregation was on the agenda already in the beginning of the 1950-ties as the congregation had no council. The arguments for the closure were also the lack of the membership and of the permanent clerk and so the congregation was shut down in 1957 and the church building became a property of the local kolkhoz. The same happened to the Prangli-Maaritsa congregation located not far from Kastolatsi.

The scenario of the liquidation of the Kullamaa-Silla congregation differs a little from the incidents mentioned above. In this case the initiative for the closure came not from the commissioner but from the church council of the congregation and from Bishop Roman (Tang) because the congregation was unable to pay the taxes.

Common to all three cases is that the closure of those congregations was not involuntary. It is important to note, that firstly the closure of the churches in general was relatively rare at the apex of the „thaw” and secondly, that in the mentioned congregations the initiative for their liquidation came rather from inside the church itself. Therefore, like the commissioner P. Kapitonov in his times said: the liquidation in these congregations took place without any misunderstandings and succeeded peacefully.

5. First Signs of the „Liquidation-Boom” of the Congregations: the Closure of Two Chapels (Abruka and Reo-Tsolgu) and Two Congregations (Mustvee Trinity and Suislepa) in 1959–60

5. 1. The Liquidation of the Orthodox Chapels of Abruka and Reo-Tsolgu

With the beginning of the governance of N. Hruschtschov the soviet religion policy changed cardinally. In 1959 the CROC revealed the instruction not to reopen any congregations from now on. In addition the liquidation policy became more rigid and the commissioners got more freedom in closing the churches without the need to consider the opinion of church members.
In the context of the Estonian SSR this meant first the liquidation of the smaller chapels. To this group belonged also the famous chapel on the island Abruka, built in 1887, depreciated in 1950-ties due to the ignorant attitude of the local believers towards it and given to the holding of the local kolkhoz already in 1956. Similar pattern can be seen also by the Reo-Tsolgu chapel in Võru county.

5. 2. The Liquidation of the Mustvee Trinity Congregation of the co-religionists and the Suislepa Congregation in 1960

The first congregation of the Estonian Eparchy, which was closed partly because of the governmental pressure, was the Mustvee Trinitarian congregation of the co-religionists. Hereby it would be reasonable to elucidate the concept of the co-religionists. The congregation of the co-religionists consisted of all those Old Believers, who accepted the clergy and the sacraments of the Orthodox Church, preserving thereby their own old traditions and customs. The first church of the co-religionists in Livonia was inaugurated in Mustvee in 1849. It was the only church in Estonia, which united all the co-religionists Old Believers in the region of Peipsi. By the 1950-ties the membership of the congregation had decreased to such a small number that it was unable for the congregation to pay the taxes, as a result of which it was incorporated as a subordinated congregation into the Nikolai congregation in Mustvee in 1955, though the official reregistration of the subordinated church took first place in 1959. But already in the next year, in 1960, the local executive committee under the secret guidance of the commissioner P. Kapitonov requested the building of the church for the local kolkhoz. The request was satisfied in 1961, when the church building and the church bells were illegally dispossessed. It emerged that there was no actual need for the buildings and they were to be destroyed. Fortunately this did not happen and the building was later given for the use to the local Baptist congregation.

The church members did not agree with the situation without a protest. There was for example a letter signed by 42 believers addressed to the Supreme Soviet of the Estonian SSR and to the Commissioner of the CROC in Estonia, in which the congregation members demanded their church back and claimed the congregation priest for the state of the church. Apt to the situation back then, the protest did naturally not gain any attention from the side of the rulers.

Also the case of the closure of the Suislepa congregation reveals the same traits, which could be seen in the Mustevee case, described above. Here too, these were the local representatives of the Soviet government, who stood behind the liquidation of the congregation. Though the bishop planned to close the Suislepa congregation because of the decreased membership and the poor condition of the church building, already in 1957, the board of the congregation requested a delay to restore the building with the help of donations and to appoint a new clerk. Though the bishop did not support the restoration, he did appoint a new clerk, priest Vladimir Kesküla in 1957. The activity of Kesküla and his successors was very successful – the congregation enlivened, the new board and revision-commission were elected and also the bishop’s opinion about the congregation improved as seen in his brief to the commissioner on 25th of March 1961, where he supports the ongoing activity of the congregation. But only few months later the situation changed radically. Motivated by the propaganda against the religion the local district’s executive committee began with the attempts to close the Suislepa congregation. The committee achieved its goal, as the one-twentieth (15) of the congregation members address a statement to the commissioner, where they announce their resignation and admit their inability to restore and finance the church. The commissioner could draw up the liquidation of the congregation in 1961 by giving the cause that it was the free will of the congregation.

Both liquidation-scenarios here illustrate expressively the methods of the local rulers to close the smaller congregations – it was grounded either with the need for the space (Mustvee) or with the lack of the perspective of the congregation (Suislepa). The cooperation of the commissioner and the local executive committees is obvious. Similar to both incidents is that the believers showed some opposition to the plans of the rulers, though in vain.

5. 3. The Liquidation of the Kuremäe Priory in Tallinn in 1960–1961

On the 16th of October 1958 the Council of Ministers of the USSR passed a decree on “the Retroactive Taxation of the Businesses of the Administration of the Eparchy and the Monastery Incomes.” One part of it, the decree on “the Monasteries of the USSR” prescribed to the local administrations to reduce the number of the monasteries almost twice. The organs of power were ordered: 1. to secularize most of the lands that belonged to the monasteries; 2. to reduce the number of monks by establishing an age restriction, no one under the age of 30 could become a member of a monastery; 3. to forbid the use of hired workers. The financial support of the monasteries and hermitages from the central fund of the Church was forbidden.

The priory of the Kuremäe cloister in Tallinn became the cloister to be eliminated in Estonian USSR. The decision to close the priory came at the end of the year 1959 on the grounds that the priory building was to be demolished accordingly to the replanning of the corresponding city district. The demolition took place in 1960. It was followed by the request of the commissioner Kapitonov to the Moscow to close the priory, referring, that the sisterhood was already in 1959 translocated to the Kuremäe cloister and the regular service was thereby stopped. The CROC gave its „posthumous” approval to close the priory and demolish the building first in 1960.

There was also an attempt to avert the closure – the believers who had visited the services in the priory church attempted vainly to reregister the church as a congregation. The request was rejected with the explanation that there were already 8 orthodox churches in Tallinn.

6. The Mass-Liquidation of the Churches of the Estonian Eparchy in 1962–64

The intensifying undertaking of rebuilding the communism in the beginning of the 1960-ties had its reflections also in the religion policy, which was characterized by the intolerance towards the religion. According to the main ideologist of Hruschtschov it was not allowed for the religion to exist in the soviet society. The only acceptable ideology was the ruling one – the faith in the postulates of the communistic party. This was the beginning of a new era in the state-church relationship. Everything, concerning the religious legislation that had been elaborated and tried out in 1958–1960, gained now juridical form. On the 16th of March 1961 the Council of Ministers of the USSR passed a decree entitled “On Strengthening of the Control over Fulfillment of the Legislation on Religious Affairs,” which affected directly also the ROC. Firstly because on the same day the CROC and the UN passed an instruction on how to apply the legislation on the religious affairs – this settled the action boundaries of the religious associations of the USSR.

Secondly in that in the same year the patriarch Aleksius called together the Synod, where an important change was made in concern of the Statute of the church. In accordance with the new statute clergymen were not allowed to participate in the economical activity of the congregation and they became “hired workers” of the congregation, who could be in the duties only as a “servants of the religious affairs”.

Thirdly, the whole role of the CROC changed totally. From now on its aim was to observe and to control the activities of the church, to promote the atheistic propaganda and to reduce the influence of the religion among the people. One step on this way was also to decrease the number of the congregations. To enable all this, a cleanup among the direction of the CROC was carried through in 1960. Related to this also the local commissioners were replaced. This applied as well to the commissioner Kapitonov in the Estonian SSR, whose successor Jaan Kanter represented much stiffer position in the question of the liquidation of the congregations.

Fourthly, in 1961 under the instruction of the CROC a registration of the properties of all the orthodox churches in the USSR had been begun. In my opinion the aim of this action was to use the information later to ascertain weaker congregations in order to eliminate them later on and to expropriate their properties.

6. 1. The Liquidation of 10 Congregations and 4 Subordinated Churches in 1962–63

In 1961 the commissioner Kanter presented to Moscow a list of 14 congregations to be closed. Most of them were apostolic-orthodox churches in West-Estonia. (Sindi, Pootsi-Kõpu, Tahkuranna, Tõhela-Murro, Tori, Kastna, Kihnu, Reomäe, Levala, Lümanda, Metsküla, Pärsamaa), only two congregations on the list were from other regions (Kolga-Jaani and Saduküla). Not all of those congregations were in poor condition as one would assume.

It attracts attention, that in the argumentation of J. Kanter in the matter of the liquidation of the orthodox congregations and subordinated churches in 1962-1963, dominates the assertion that it was caused by the „autonomous shut-down of the congregations.” The fact, that this explanation was a pattern covering other reasons, is revealed in the writings of the orthodox clerics. It is especially clear in the cases of the congregations of Sindi and Elva and the Siimeon congregation in Tallinn.

But the liquidation did not affect only the congregations on the list. The orthodox churches also in other places in Estonian SSR were closed – for example the Aleksander church and the Holy Spirit cemetery chapel of the Church of the Nativity of the Mother of God in Tartu and the congregations in Lihula and Tänassilma

The closure of the congregations had a further aspect – the local rulers gave dispossessed and plundered church buildings a new function. They were used for several purposes in kolkhozes – as warehouse, firemen depot, gym, board school or living space. Cemetery churches were used as watchman’s huts and their dwelling spaces.

To summarize – on the initiative of the new commissioner a mass-closure of the congregations took place, as a result of which 10 congregations (Haanja-Plaani, Kaika, Mäemõisa, Tori, Sindi, Elva, Tänasilma, Aleksandri in Tartu, Lihula, Siimeoni in Tallinn) and 4 subordinated churches (Aleksandri in Haapsalu, Church of the Holy Spirit in Tartu and the cemetery chapels in Võru and Lohusuu) were shut down in Estonian Eparchy in 1962. The liquidation of the churches en masse in 1962 caused tensions and panic among the clerics and believers of the Orthodox Church.

In 1963 only one church – the apostolic-orthodox church in Juuru – was closed. There can be several explanations for this. First, the timetable of the new commissioner was intense – in addition to the liquidation of the congregations, he had also to welcome nine delegations from foreign churches in the Estonian Eparchy. Second, in 1963 the commissioner concentrated rather on the carrying-through of the stiffer soviet tax policy, the result of which were the revaluation of the church buildings and the abrupt increase of the insurance tax for three congregations.

Coming back to the incidents in 1962. Though the commissioner referred in his report to Moscow, that the liquidation took place without any protest, it does not tally with the facts, especially concerning the violent closures of the Sindi and Elva congregations and the Siimeon congregation in Tallinn. The liquidation procedure had as a rule the following course:
The first one to be apprised of the closure was the bishop, then the cleric of the affected congregation and at last, usually after the juridical closure of the congregation, the members of the congregation, whose protest were rejected with the grounding that the congregation did not exist officially anymore.

In the report from the 5th of February 1963 for the CROC, the commissioner himself divides the possible arguments for the closure into three:
(1) In the case of the country churches the argument of „natural decay” or of the „autonomous shut-down of the congregation”;
(2) In the case of the city churches the argument of the „incorporation” with other congregations or the argument of the „reconstruction” of the city district was applied;
(3) The put-off for the closure of subordinated churches and cemetery chapels was the legislation of the USSR from the year 1929, according to which it was forbidden for a congregation to have more than one church.

6. 2. The Liquidation of 8 Congregations and 1 Chapel and the Violent Dispossession of the Agusalu Chapel in 1964

After the short breathing space in 1963, the closure of orthodox churches gained new strength in 1964. The backgrounds of this were closely connected to the accomplishing of the soviet tax policy in the Estonian Eparchy. This was accompanied by the increase of the taxes and with the revaluation of the church properties. The results of those actions were dramatic and impeached the future of many congregations. For almost half of the congregations the taxes rose five to ten times and in some congregations the taxes overdraw the congregation’s whole year income. It did not take long for the protest to occur. In January 1964 the commissioner received 50 written complaints and protests from the congregations of the Estonian Eparchy, with the request to abolish or to double-check the results of the revaluations. Even the bishop Aleksius tried to defend the country churches by sending the commissioner three protest writings. All the protests came to a standstill as on 28th of January 1964 on the meeting of the commissioners of the CROC and the employees of the ministry of finances of the Estonian SSR in Tallinn, it was decided that the new taxation from the year 1963 was correct and all congregations had to hold on it. The only compromise made, was that the date of payment was shifted from the 5th of February to the 15th of May 1964.

In 1964 the executive institutions of the orthodox congregations found themselves hence in a situation, where they had only two options. To accept the new tax rates and start to find the necessary amounts of money for the payment of the taxation or due to the insolvency to forsake the use of the church building. Many congregations perforce chose the second way. The closure of congregations like Piirissaare, Surju and Kilingi-Nõmme, where the tax rates rose five times (for Piirissaare congregation from 13 rubles to 54 rubles and for Surju congregations from 8 to 41) show clearly how close the liquidation of the congregations was bound with the new stiff tax policy.

Like in the former cases, also here the local executive committee found quickly new functions for the former church buildings – they became cinemas, dwelling spaces a. o.

Additionally to the forenamed three congregations the same happened to five further orthodox congregations – Timmo-Tsolgu, Võnnu-Kärsa, Penuja, Põlva-Kähri, Rannu and – and two chapels – Pulti and Agusalu.


The research shows that the liquidation of the congregations in the Estonian Eparchy in 1954–1964 was a complicated and miscellaneous process that was directly connected to the changes in the soviet religion policy. Accordingly to the results of the analysis one can divide the timescale of the closure of the churches into two phases. First phase, which could be characterized as a liberal and natural one, could be delimited with the years 1954–1959. Only exception here are the three months in 1954, when there was an active attempt and a pressure to close some orthodox churches, foremost the Sitsi church in Tallinn. The liquidation of the three churches (Prangli-Maaritsa, Kastolatsi and Kullamaa-Silla) during the period of the „thaw” in those years was caused by the demographical decrease of the church members or by the absence of the permanent cleric and the liturgy. In general the process of closing the churches in this period was strikingly peaceful and natural. It is worth of notice, that to this time the one, who was interested in closure of some congregations, was the bishop and not the commissioner, who dealt rather with the questions of reopening the congregations and chapels (Tiirimetsa, Mõnnuste, Malvaste, Agusalu).

The second phase of the liquidation process in 1960–1964, on contrary, can be characterized as a violent one, where the initiative laid on the commissioner. The usurping character of the closure of the congregations during the years of the „frost” revealed itself gradually. The first signs of the change in this direction were apparitional already in 1959, when the commissioner forbade the reopening of the congregations (Tiirimetsa, Mõnnuste) and subordinated churches (Agusalu, Malvaste) and began, by the command from Moscow, to decrease the number of the subordinated churches (Reo-Tsolgu, Abruka). As next, accordingly to the decree of the Council of Minsters of the USSR from the year 1958, which dictated the twofold decrease in the number of the monasteries, the closure and liquidation of the Kuremäe priory was on the schedule. The „drumfire” of the liquidation found its ending in 1962–1964, when a total of 18 orthodox churches and 5 subordinated churches were closed. This is 74 % of all the churches closed during the decade under discussion.

The liquidation of the congregations was carried out accordingly to a certain scenario. First, pursuant to the decision of the Council of Ministries of the Estonian SSR and the CROC the congregation was excluded from the list. Proceeded thereafter by the practical procedure of the closure. The protest of the church members was unnoticed and the liquidation was implemented without delay. In 1962 the focus shifted to the liquidation of the congregations with a small membership, which were enumerated in a list composed by Jaan Kanter and affirmed by Moscow.

The factors of the closure of the orthodox churches in 1964 lie in the stiffening of the soviet tax-policy. To advance the mass-closure of churches, in 1963 the revaluation of the properties of the Estonian Eparchy was arranged, as a result of which the tax rates for the insurance and the real-estate increased abrupt.

Briefly, if in 1954–1959 the churches in the Estonian Eparchy were closed because of the lacking church membership and on bishop’s initiative, then since 1960 the process was undertaken in a violent way in the spirit of the soviet campaign against the religion, accomplished by a commissioner.

But the Estonian Eparchy was not the only one in the USSR, caught by the closure of the congregations. In 1960-1964 altogether 5457 orthodox congregations were eliminated by the CROC. In this regard the number of 30 eliminated churches in Estonia is just a drop of water in the sea.

The List of orthodox congregations, closed officially in 1954–1964

The Name of the eliminated congregation Officially closed by CROC
1. 1. Kastolatsi 17. July 1957
2. 2. Prangli-Maaritsa43 3. Kullamaa-Silla 4. Abruka 5. Reo-Tsolgu 17. July 195718. January 19589. January 19609. January 1960
6. Kuremäe in Tallinn7. Mustvee Trinity 25. January 19601960 October
8. Suislepa 10. November 1961
9. Haapsalu Aleksandri 1. February 1962
10. Haanja-Plaani 1. February 1962
11. Kaika 13. February 1962
12. Mäemõisa 24. February 1962
13. Tori 10. may 1962
14. Sindi 16. may 1962
15. Elva 16. may 1962
16. Tänasilma 3. July 1962
17. Lihula 25. July 1962
18. the Aleksandri Church in Tartu 25. July 1962
19. the Church of Holy Spirit in Tartu 25. July 1962
20. Võru-Putli 22. September 1962
21. Lohusuu cemetery 22. September 1962
22. the Siimeon Church in Tallinn 20. December 1962
23. Juuru 15. November 1963
24. Piirissaare 1. April 1964
25. Surju 15. april1964
26. Killingi-Nõmme 15. April 1964
27. Timmo-Tsolgu 15. April 1964
28. Võnnu-Kärsa 10. June 1964
29. Penuja 10. June 1964
30. Põlva-Kähri31. Rannu 11. June 196411. June 1964


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