Relevant bibliographies by topics / Ukrainiain Greek Catholic Church

Academic literature on the topic 'Ukrainiain Greek Catholic Church'

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Published: 25 July 2024

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Journal articles on the topic "Ukrainiain Greek Catholic Church"

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Volik, N. "CAUSES OF THE CONFLICTS BETWEEN UKRAINIAN GREEK CATHOLIC IMMIGRANTS AND THE HIERARCHY OF THE ROMAN CATHOLIC CHURCH IN CANADA (1895-1914)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 149 (2021): 5–11. http://dx.doi.org/10.17721/1728-2640.2021.149.1.

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Ukrainian immigration has played a significant role in the economic development of Canada as well as in the formation of religious diversity in the country. Most Ukrainians who came to Canada during the first wave of immigration (1891-1914) belonged to the Greek Catholic Church in Galicia, and their interactions with the Roman Catholic clergy were not straightforward, primarily due to differences in their languages and rites. In the article the competition in the mission territories in Western Canada among the Roman Catholic Franco- and Anglo-Canadian clergy formed a phenomenon of rivalry between them and aggravated the religious situation has been ascertained. The issues of jurisdiction of the bishop of the Greek Catholic Church in Galicia over immigrants, the presence of married clergy, and the ownership of acquired church property became decisive in the religious life of Ukrainian immigrants during the first wave has been proved. The unwillingness of the Roman Catholic hierarchy to understand the needs of Greek Catholics led to their transition to other denominations. The article shows that in order to stop the conversion of Greek Catholics to other denominations, the Commission of Oriental Rites in 1909 recognized the expediency of appointing a Ukrainian bishop to Canada. The establishment of the Ruthenian Ordinariate in Canada in 1912 and the granting of full jurisdiction to Bishop N. Budka in the management of communities hastened their unification into a single ecclesiastical institution and helped resolve conflicts at the first stage of the religious life of Ukrainian Greek Catholics in Canada. The peculiarity of the relationship between Ukrainian Greek Catholics and the hierarchy of the Roman Catholic Church was: 1) the Roman Catholic Church was superconservative and in making decisions guided by the rules of law, not the requirements of the time; 2) Ukrainian Greek Catholic immigrants grew from a “small problem” to a “big opportunity” for Roman Catholic Church in the renewal of religious life as opposed to Protestants; 3) the experience of this relationship contributed to the further establishment of the Ukrainian Catholic Church in other countries.
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Hałagida, Igor. "Na drodze ku przełomowi. Cerkiew greckokatolicka w Polsce lat 80. XX w." Politeja 20, no. 2(83) (August 23, 2023): 5–41. http://dx.doi.org/10.12797/politeja.20.2023.83.01.

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TOWARDS A BREAKTHROUGH: GREEK CATHOLIC CHURCH IN POLAND IN THE 1980s The 1980s brought certain policy changes towards the Greek Catholic Church in the communist-run People’s Republic of Poland. While the communist government never recognized this community (this occurred only after the free elections in June 1989) de jure, during the 1980s, the activities of the Greek Catholic clergy began to be tolerated to some degree. This lenient treatment also included some tolerance for the activities of the laity and official contacts with representatives of the hierarchy in exile. Furthermore, the last decade of Polish communist rule in Poland brought substantial changes among the Greek Catholics,or, more broadly, within the Ukrainian minority in Poland. During this time, a new generation of lay activists and young clergymen became active. In addition, Ukrainians in Poland expanded their relations with the Polish majority, including contacts with the democratic anti-communist opposition, among others. As a result, Ukrainian themes appeared in the so called second circuit (samizdat) publications distributed in Poland. These changes coincided with other phenomena and events of the decade, such as the creation of an active Greek Catholic laity or the celebration of the Millennium of the Baptism of Kyivan Rus’ in 1988. All of these changes resulted in strengthening the Greek Catholic Church in Poland, which was swiftly reborn as an independent community after the fall of communism.
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Nedavnya, Olga. "The place of Greek Catholicism in the self-identification of Ukrainians in their civilizational environment." Ukrainian Religious Studies, no. 12 (November 16, 1999): 106–14. http://dx.doi.org/10.32420/1999.12.1044.

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Among the significant religious factors that influenced and influence the cultural orientation of the Ukrainian nation, the phenomenon of Ukrainian Greek Catholicism is a unique place. In recent years, researchers of this phenomenon have focused their efforts primarily on identifying the national and consoli- datory role of the Ukrainian Greek Catholic Church in identifying the opportunities and achievements of the Greek-Catholic denomination in identifying Ukrainian Greek Catholics in their identity between the neighboring-Polish Roman Catholic and Russian Orthodox - ethnic groups.
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Bociurkiw, Bohdan R. "The Ukrainian Greek Catholic Church in the Contemporary USSR." Nationalities Papers 20, no. 01 (1992): 17–30. http://dx.doi.org/10.1080/00905999208408219.

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In 1944, the Soviet Army recaptured Galicia and Transcarpathia from the Germans, and the last stronghold of Ukrainian Greek Catholicism fell under Soviet control. Following the arrests of all Uniate bishops and of the “recalcitrant” clergy, the Lviv Sobor of March 1946 nullified the 1596 Union of Brest, which first established the Greek Catholic Church, and forcibly “reunified” the Uniates with the state-controlled Russian Orthodox Church. The post-World War II period saw the gradual suppression of the Uniate Church throughout Carpatho-Ukraine, Poland, and Eastern Slovakia, and marked the beginning of more than four decades of struggle for Eastern Rite Ukrainian Catholics in the USSR to maintain their banned Church against the overpowering alliance of the Soviet regime and the Russian Orthodox Church. Despite the enforced “reunification,” the Greek Catholic Church has remained the most important cultural and institutional preserve of national identity in Western Ukraine. The following is an examination of the Ukrainian Greek Catholic Church's attempts to assert its right to legal existence since the beginning of political and social revitalization under Mikhail Gorbachev.
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Sagan, Galyna. "History of Formation and Current Trends in Ukrainians’ Religious Life in Croatia." Kyiv Historical Studies 14, no. 1 (2022): 56–62. http://dx.doi.org/10.28925/2524-0757.2022.17.

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The article examines the religious life of Ukrainians in Croatia, which in 2021 celebrated the 120th anniversary of its settlement in Croatia. The analysis was based on the example of the Greek Catholic Church, as almost all immigrants came from the Greek Catholic regions of Ukraine and, having gone abroad, in most cases remained faithful to this denomination. The conditions for the creation of the first religious communities are considered. Attention is also paid to the main historical factors that at one time or another influenced the religious life of Ukrainians in Croatia. The role of the Church in the life of the diaspora at the present stage is also highlighted. The aim of the article is to study the history of formation, role and content of the religious life of Ukrainians in Croatia throughout the history of the diaspora in this country, highlighting the transformational processes of religious life of diasporas. The study allows us to draw the following conclusions. First of all, it should be noted that more than half of the Ukrainian diaspora in Croatia remained faithful to the Greek Catholic Church. Military events in the first half of the 90s of the twentieth century caused significant damage to Ukrainian Greek Catholic parishes in Croatia. Many temples were destroyed, some temples were severely damaged. Immediately after the cessation of hostilities, people returned to the inhabited areas and rebuilt churches along with their own homes. In Croatia, believers have received some financial support from the Ministry of Reconstruction and Development. Today, according to the last census, which was conducted in 2011, the religious affiliation of Ukrainians in Croatia is distributed as follows: 71.3% – Greek Catholics, 18.2 % – orthodox, 0.3 % – Protestants, 10.2 % – atheists, undecided, etc. For Ukrainians, the Greek Catholic faith has a unique national orientation. Religious rites are closely intertwined with national traditions, and therefore the Church for Ukrainians in Croatia continues to be the centre of not only religious but also national life of the diaspora.
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Bobryk, Witold. "Cerkiew greckokatolicka na Pomorzu Zachodnim ćwierć wieku po akcji „Wisła” w świetle sprawozdań Wydziałów do Spraw Wyznań." Textus et Studia, no. 3/4(19/20) (July 16, 2021): 39–59. http://dx.doi.org/10.15633/tes.05303.

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The deportation of the Ukrainian population to former German territoties was to facilitate the process of its assimilation. The religious separateness of the Ukrainian community, among which the Greek Catholics predominated, hindered the implementation of these plans. The religious policy defined by the communist party aimed at the complete liquidation of the Greek Catholic Church by supporting the Polish Autocephalous Orthodox Church. De-Stalinization, however, liberalized the position towards Greek Catholics. Although state authorities did not legalize this religion, they allowed to organize informal pastoral centers. A quarter of a century after Operation Vistula in Western Pomerania, there were fifteen of them. The existence of Greek Catholic pastoral centers not only crossed out the assumptions of the state’s religious policy, but first of all prevented the assimilation of the Ukrainian population.
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Rozlutska, Galyna, and Mariana Sokol. "The Paradigm of Zakarpatya Greek Catholic Church of Ukrainian National Consciousness Development (1771–1867)." Journal of Vasyl Stefanyk Precarpathian National University 7, no. 1 (April 21, 2020): 57–63. http://dx.doi.org/10.15330/jpnu.7.1.57-63.

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Nowadays under the influence of external dynamic factors, the gap between Ukrainians and the spiritual traditions of the Ukrainian nation is widening. Globalization, internationalization and technologicalization are contributing to the spread of alien ideologies in the Ukrainian society that give rise to the formation of a mercantile-pragmatic outlook in the younger generations. The need for constructive-critical rethinking of the experience of the past and creative interpretation of its positive achievements in the construction of qualitatively new strategies for the spiritual healing of the Ukrainian nation is exacerbated. The aim of the article is to link the influence of the Greek Catholic Church on the formation of the national consciousness of the population of Transcarpathia between 1771 and 1867; identify the socio-historical factors behind the formation of the Greek Catholic Church in Transcarpathia in the context of nationalization; to analyze the cultural, educational and organizational-pedagogical activities of the Greek Catholic clergy. To achieve this goal, the following methods have been used: аnalytical and synthetic methods to analyze the source of the study; the problem-chronological method for the coverage of historical events and processes in the ontogenetic development of the ideology of the Greek Catholic Church; comparative-historical method for comparing historical facts and phenomena, revealing their characteristic features; manifestations in the cultural-educational, pedagogical activity of the Greek Catholic clergy. The scientific novelty of the obtained results is that the socio-political and socio-cultural conditions of the Greek Catholic Church in Transcarpathia in 1771–1867 have been revealed. The leading role of the Greek Catholic Church in national consciousness formation of Transcarpathian Ukrainians, which was structured due to the institutional design of the church, has been identified. The main ideological and political transformations of the Greek Catholic clergy in search of their national nature have been analyzed. On the basis of the analysis of historical events of the period from 1771 till 1867 in the development of the Greek Catholic Church in Transcarpathia it can be outlined the main results of the study such as the isolation of positive features, in particular, the canonization of Mukachevo and Prešov Dioceses, the increasing number of parishes and believers and the falls and negative aspects like manifestations of madyarization. It has been proved that the institutional registration of the church became an effective mechanism of self-identification of Transcarpathian Ukrainians through the preservation of the Church Slavonic language in liturgical services and its support in Hungarian environment. It has been found that national ideas crystallized in the environment of patriotic priests, which, under the pressure of socio-political influences of that era, sought to find their nationality in various ideological directions: Moscow, Austrophil, etc. The conducted research makes it possible to conclude that the institutional design of the Greek Catholic Church in Transcarpathia is conditioned by socio-historical influences, the canonization of Mukachevo and Prešov Dioceses, the increase in the number of parishes and parishioners in the period 1771–1867.
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Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.

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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million. The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations. The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.
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Vishivanyuk, Anna. "The Greek Catholic Church during the German Occupation of Western Ukraine (1941—1944): Relations with the Occupation Authorities and the Main Areas of Activity." ISTORIYA 13, no. 6 (116) (2022): 0. http://dx.doi.org/10.18254/s207987840021881-8.

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The article considers the position and activities of the Ukrainian Greek Catholic Church (UGCC) under the German occupation. The authors analyzed the documents by Greek Catholics, German and Soviet authorities, and tried to understand the circumstances of the relationship between the UGCC hierarchy and the occupation regime. The transformation of the position of the Greek Catholics towards the German occupation authorities was studied. The work also highlights the social and socio-political activity of the Greek Catholic clergy in Galicia during this period, church activities to support those in need. In addition, we analyzed the connection of the UGCC with the Ukrainian nationalist movement - the church, on the one hand, supported the idea of independence, on the other, condemned terror. Finally, in the article we examined how, under the conditions of the German occupation, the UGCC tried to expand the union to the East, with the support of the Vatican.
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Berlaniuk, Yana, and Roman Lutskyi. "The Ukrainian Greek Catholic Church as the cradle of the national identity of the Ukrainian people." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 15 (December 14, 2020): 25–29. http://dx.doi.org/10.52761/2522-1558.2020.15.5.

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The relevance of my reflections in the theses is to determine the main forms of underground activities of Greek Catholics in the second half of the 1980s; outlining the preconditions and identifying the characteristic features of the legalization of the Ukrainian Greek Catholic Church in the 1989s.
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Dissertations / Theses on the topic "Ukrainiain Greek Catholic Church"

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Krykunov, Oleksii [Verfasser]. "A study of the Ukrainian Greek-Catholic Church from the beginning of World War II until Perestroika, including the influence of Andrei Sheptytsky and Josyf Slipyj on its structure and survival / Oleksii Krykunov." Bonn : Universitäts- und Landesbibliothek Bonn, 2021. http://d-nb.info/1227990391/34.

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Jaššo, Jaroslav. "The reconciliation process between the Greek Catholic Church and the Russian Orthodox Church in Ukraine through the healing of memories." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0829.

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Howrilka, Richard F. "From Uzhorod to Johnstown past, present, and future of the Carpatho-Russian Orthodox Church and its people /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Labat, Sean J. "The Holy Eastern Orthodox Catholic and Apostolic Church in North America, 1927-1934 a case study in North American missions /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Wawrzeniuk, Piotr. "Confessional Civilising in Ukraine : The Bishop Iosyf Shumliansky and the Introduction of Reforms in the Diocese of Lviv 1668-1708." Doctoral thesis, Huddinge : Södertörns högskola, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-730.

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Osborne, Jason Matthew. "The development of church/state relations in the Visigothic Kingdom during the sixth century (507-601)." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/3156.

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In the year 589 Reccared, king of the Visigoths, called together leaders of the Catholic Church and the Visigothic nobility to meet at the Third Council of Toledo. That council marked a dramatic change in the Visigothic Kingdom and began a collaboration between the Catholic Church and the Visigothic royal government that would come to define the kingdom, and has forever colored our view of the history of Spain. This dissertation will attempt to place the events that occurred at the Third Council of Toledo into the larger context of the sixth century and will show that the union between the Catholic Church and the Visigothic royal government that occurred at Toledo III was the result of a connection between two longstanding forces in society: the efforts of a small number of provincial bishops to purify society through strict, orthodox Catholicism and the efforts of a few Visigoth monarchs to centralize the kingdom and create a political entity that would be the natural heir to official Roman legitimacy in the west as well as offer a counterbalance to the Eastern Roman Empire. Further, it will draw some connections between the work of the Catholic Church in the Suevic Kingdom, the other Germanic Kingdom that existed on the Iberian Peninsula during the sixth century, and the the Third Council of Toledo. Finally, it will show that in the immediate aftermath of the Third Council of Toledo the bishops were disappointed to find that the introduction of coercive power as a tool of instruction for bishops proved largely unworkable in the short term which led them to abandon some of their new found powers.
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NaÌ?daÌ?ban, Alexandru. "A historical analysis of the origin and early development of the Greek-Catholic church in Transylvania (1697-1761) : the influence of the tension between dogma and practice within the rural communities of Transylvania." Thesis, Brunel University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269830.

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Maisseu, Nadiya. "La campagne antireligieuse de N.S.Khrouchtchev en Ukraine." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040013.

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Nikita Khrouchtchev est surtout connu en Occident comme étant celui qui a permis le relatif soulagement de la déstalinisation. Cette image est d’ailleurs aussi persistante dans les anciens pays de l’URSS. Lorsque Khrouchtchev accède au pouvoir, il aspire en effet à des modifications ambitieuses dans des domaines extrêmement variés. La dénonciation des crimes de Staline lors du XXème Congrès du PCUS ouvre la voie à l’expression d’un certain pluralisme intellectuel et artistique qualifié de « dégel » dont les effets seront irréversibles pour la société soviétique dans son ensemble. Le volontarisme du premier secrétaire conduit à une politique de réformes économiques et politiques aussi impromptues que déstabilisatrices. Cependant la déstalinisation sera pour les peuples soviétiques (tout spécialement pour les ukrainiens) une ère de déceptions autant que d’espoirs. En effet, l’Ukraine, un des plus solides bastions de la vie religieuse en Union soviétique, tiendra une place particulière dans cette campagne. Entre autres, les régions de l’ouest de l’Ukraine avaient échappées à la répression des années trente et constituaient un phénomène singulier avec leur vie religieuse vivace et leur refus de rejoindre l’orthodoxie. Ainsi la campagne antireligieuse de Khrouchtchev est une facette méconnue de la politique du successeur de Staline. Le comportement du nouveau premier secrétaire va ainsi être encore plus dur que celui de Staline l’ancien séminariste à l’égard de la religion. Ce dernier avait fait des concessions aux Eglises après 1943, alors que dès 1958, quelques années après l’accession au pouvoir de Khrouchtchev, la propagande antireligieuse redevient virulente
Nikita Khrushchev is mainly known in the western countries as the one who has allowed a relative relief of the dictatorship thanks to the destalinization process. This opinion is also persistent in the former countries of the USSR. Indeed when Khrushchev seizes power, he wishes to proceed with many ambitious reforms in various areas. Nevertheless, he remains a convinced communist who tries this way to give a new start to the soviet ideological adventure. The denunciation of the crimes of Stalin during the XXth Congress of the Soviet Union Communist Party (SUCP) opens path to some intellectual and artistic pluralism often called « unfreezing ». Furthermore, the wills of the first secretary will lead to a policy of unexpected and unbalancing politic and economic reforms. But in fact the destalinization times will also be times of disappointments, especially for the Ukrainians. Indeed Ukraine will have a special place in the antireligious campaign, as one of the healthiest strongholds of the religious life of the Soviet Union. Since the western regions had not suffered the repression of the thirties, they were a singular phenomenon in the Soviet Union with their vivid religious life and their refusal to become uniformly orthodox. Thus the antireligious campaign of Khrushchev is one of the poorly known sides of the policy of Stalin’s successor. The behaviour of the new first secretary as regards the religions will be indeed even harsher than the one of Stalin (the former were-be priest). Stalin had made concessions to the churches after 1943; but as soon as 1958, few years after Khrushchev’s rise to power, the antireligious propaganda becomes strong and efficient again
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Kavats, Kseniya. "The arrest and imprisonment of Bishop Vasyl' Velychkovs'kyi, 1945-1955." 2014. http://hdl.handle.net/1993/23220.

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This thesis concerns Blessed Vasyl’ Velychkovs’kyi’s first arrest and imprisonment in the years 1945-1955. Based on the evidence in two volumes of SBU archival documents which were obtained in 2009 from the Kyiv SBU archives, it tells the story of his arrest, the investigation process, interrogation, trial and sentencing. The thesis provides the reader with a short introduction to the Ukrainian Greek Catholic Church and its clergy in Galicia. It describes how the Soviet government, after it invaded Galicia in 1939, began to persecute the Catholic population, which was unwilling to switch to Russian Orthodoxy. A close examination of the SBU archival documents proves Velychkovs’kyi’s innocence and provides evidence of fabricated accusations, forced confessions, the use of physical and psychological abuse. These violations of criminal law and human rights were done in order to compel him to cooperate with the Soviet authorities. Velychkovs’kyi’s treatment is an example of what many prisoners who died for their faith suffered. In most cases their life stories will never be told.
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Szczupak, Adam. "Polityka państwa polskiego wobec Kościoła greckokatolickiego w latach 1918-1923." Praca doktorska, 2020. https://ruj.uj.edu.pl/xmlui/handle/item/152738.

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Books on the topic "Ukrainiain Greek Catholic Church"

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Himka, John-Paul. The Greek Catholic Church and Ukrainian society in Austrian Galicia. Cambridge, Mass: Ukrainian Studies Fund, Harvard University, 1986.

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The Greek Catholic Church and Ukrainian society in Austrian Galicia. Cambridge, Mass: Harvard University, Ukrainian Studies Fund, 1986.

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Bociurkiw, Bohdan R. The Ukrainian Greek Catholic Church and the Soviet state, 1939-1950. Edmonton: Canadian Institute of Ukrainian Studies Press, 1996.

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Keleher, Serge. Passion and resurrection: The Greek-Catholic Church in Soviet Ukraine, 1939-1989. 2nd ed. Fairfax, Va: Eastern Christian Publications, 2002.

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Pak, Stepan. Shematyzm Stryĭsʹkoï i︠e︡parkhiï Ukraïnsʹkoï Hreko-Katolyt︠s︡ʹkoï T︠S︡erkvy: Schematism of Stryi Eparchy The Ukrainian Greek Catholic Church. Stryĭ: "Kolo", 2011.

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Himka, John-Paul. Religion and nationality in Western Ukraine: The Greek Catholic Church and Ruthenian National Movement in Galicia, 1867-1900. Montreal: McGill-Queen's University Press, 1999.

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Catholic Church. The Psalter: An English translation of the Church Slavonic version of the Greek Septuagint. Detroit, Mich: St. Joseph's Institute, 1985.

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Kaszczak, Ivan. Most Rev. Stephen Soter Ortynsky, O.S.B.M., D.D.: "Kyr Soter", the first Greek Catholic bishop in the United States of America (1907-1916). Philadelphia: Ukrainian Catholic Archeparchy of Philadelphia, 2007.

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Vavz͡honek, Mikhal. Religion and politics in Ukraine: The Orthodox and Greek Catholic churches as elements of Ukraine's political system. Newcastle upon Tyne, UK: Cambridge Scholars Publishing, 2014.

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Szyszlak, Tomasz. Lwowskie sacrum, kijowskie profanum: Grekokatolicyzm w ukraińskiej przestrzeni publicznej od pierestrojki do pomarańczowej rewolucji = Lviv Sacrum and the Kiev Profanum : Greek Catholic faith in the Ukrainian public sphere : from the Perestroika to the Orange Revolution = Lʹvivsʹkyĭ sacrum, kyïvsʹkyĭ profanum : hreko-katolyt︠s︡yzm v ukraïnsʹkomu publichnomu prostori vid perebudovy do pomaranchevoï revoli︠u︡t︠s︡iï. Warszawa: Polskie Towarzystwo Religioznawcze, 2012.

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Book chapters on the topic "Ukrainiain Greek Catholic Church"

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Orlevych, Iryna. "The Ukrainian Greek Catholic Church in 1918–1923." In Postwar Continuity and New Challenges in Central Europe, 1918–1923, 361–80. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003185017-23.

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Shkarovski, Mikhail. "The Attitude of the Russian Orthodox Church and the Ukrainian Greek Catholic Church to the Holocaust During World War II." In Remembering for the Future, 1407–18. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1007/978-1-349-66019-3_92.

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Ivankova-Stetsyuk, Oksana, and Hryhoriy Seleshchuk. "Deepening the Dialogue with Society and State. Institutionalization of migration work of the Ukrainian Greek-Catholic Church." In Religion im Wandel, 333–52. Göttingen: V&R Unipress, 2014. http://dx.doi.org/10.14220/9783737003698.333.

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Avvakumov, Yury P. "Ukrainian Greek Catholics, Past and Present." In Churches in the Ukrainian Crisis, 21–44. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-34144-6_2.

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Matsyuk, Halyna. "Multicultural Aspects of Names and Naming in the Ukrainian Greek Catholic Church: The Thematic Group “the Names of New Saints”." In Names and Naming, 57–72. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-73186-1_5.

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Vassiliadis, Petros. "Orthodox-Catholic and Greek Catholic Relations After the Ukrainian Crisis." In Stolen Churches or Bridges to Orthodoxy?, 253–67. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55458-3_15.

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Himka, John-Paul. "The Greek Catholic Church in Nineteenth-century Galicia." In Church, Nation and State in Russia and Ukraine, 52–64. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21566-9_4.

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Halemba, Agnieszka. "Virgin Mary, Ukraine and the underground Greek Catholic Church." In Maria in der Krise, 331–46. Köln: Böhlau Verlag, 2013. http://dx.doi.org/10.7788/boehlau.9783412212025.331.

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Coltea, Andrei-Razvan. "The Attempted Murder of the Romanian Greek-Catholic Church." In Complexifying Religion, 177–206. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-4701-0_4.

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Ivaniv, Mariia. "The Ukrainian Greek-Catholic Bishops at the Second Vatican Council: The Participation in the Council and Contribution to the Discussions of Conciliar Documents." In Stolen Churches or Bridges to Orthodoxy?, 161–84. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55442-2_9.

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Conference papers on the topic "Ukrainiain Greek Catholic Church"

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Nicoară, George Marius. "Origin of the names of bishops from the metropolitan see of Blaj: an etymological perspective." In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/18.

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This article identifies the etymology of the names of bishops from the metropolitan see of Blaj, from the origin of the Romanian Church United with Rome (Greek-Catholic Church) until nowadays, while considering the onomastic influence of Latin on the bishops’ names. The analysis starts from an etymological study (Hebrew, Greek and Latin names) which is interwoven with aspects concerning the structure of the Romanian language, the interaction with Catholic tradition and other onomastic influences on the names in question.
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Kruk, MiroslawKruk. "STS CONSTANTINE CYRIL AND METHODIUS AS PATRONS OF THE KINGDOM OF POLAND." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.06.

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In 1436 Zbigniew Oleśnicki (1423–1455), Bishop of Kraków, mentioned that Saint Cyril and Saint Methodius, were the patrons of the Polish kingdom. This event remains highly mysterious, as because the bishop was rather famous for his activities in the field of strengthening the role of the Roman Catholic Church, and nothing is known of his other manifestations of sympathy for the Orthodox Church, its patrons and saints. 108 Intriguing in this context are the plans for the introduction of ecclesiastical union which were supposedly presented by Gregory Tsamblak, an envoy of Władysław Jagiełło, King of Poland, at the Council of Constance in 1418, as well as a number of his foundations of orthodox frescoes in the Catholic churches of Lesser Poland. A separate issue is the memory of the “Solun Brothers” in nineteenth-century Krakow, evidenced by a painting by Jan Matejko in 1885 and his contribution to the painting decoration of the Greek Orthodox Church in the former Catholic Church of St. Norbert in Krakow.
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Zenuch, Peter. "ON THE LITURGICAL LANGUAGE AND CULTURAL IDENTITY OF THE BYZANTINE-SLAVIC CHURCH IN THE HANDWRITTEN EDUCATIONAL MANUALS, IN THE 18TH CENTURY, UNDER THE CARPATHIAN MOUNTAINS." In THE PATH OF CYRIL AND METHODIUS – SPATIAL AND CULTURAL HISTORICAL DIMENSIONS. Cyrillo-Methodian Research Centre – Bulgarian Academy of Sciences, 2023. http://dx.doi.org/10.59076/2815-3855.2023.33.18.

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The Educational manuals, which were fully applied in the 18th and 19th centuries, were a substantial part of the educational and cultural formation of a man. They provided simplified answers to various religious questions, questions concerning biblical and ecclesiastical history, or even Christian morality. They also taught about the origin of church holidays, ceremonies and the origin of liturgical languages used in individual local churches. These interpretations have been contained in various educational or interpretative manuals and manuscript collections. The structure of these handbooks was an excellent tool for the successful education of local churches. The paper focuses on the characterization of selected scientific manuscripts from the 18th century, which provide a contemporary picture of knowledge related to the linguistic and liturgical tradition under the Carpathian Mountains, associated with the Cyril and Methodius heritage. Manuals with these educational dimensions were used in educational training and upbringings in the environment of the Mukachevo Greek Catholic Church, in the 18th century.
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