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1
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, n.º 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.
2
Hałagida, Igor. "Na drodze ku przełomowi. Cerkiew greckokatolicka w Polsce lat 80. XX w." Politeja 20, n.º 2(83) (23 de agosto de 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.
3
Nedavnya, Olga. "The place of Greek Catholicism in the self-identification of Ukrainians in their civilizational environment". Ukrainian Religious Studies, n.º 12 (16 de noviembre de 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.
4
Bociurkiw, Bohdan R. "The Ukrainian Greek Catholic Church in the Contemporary USSR". Nationalities Papers 20, n.º 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.
5
Sagan, Galyna. "History of Formation and Current Trends in Ukrainians’ Religious Life in Croatia". Kyiv Historical Studies 14, n.º 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.
6
Bobryk, Witold. "Cerkiew greckokatolicka na Pomorzu Zachodnim ćwierć wieku po akcji „Wisła” w świetle sprawozdań Wydziałów do Spraw Wyznań". Textus et Studia, n.º 3/4(19/20) (16 de julio de 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.
7
Rozlutska, Galyna y Mariana Sokol. "The Paradigm of Zakarpatya Greek Catholic Church of Ukrainian National Consciousness Development (1771–1867)". Journal of Vasyl Stefanyk Precarpathian National University 7, n.º 1 (21 de abril de 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, n.º 2 (17 de junio de 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, n.º 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.
10
Berlaniuk, Yana y 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, n.º 15 (14 de diciembre de 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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Trochanowski, Arkadiusz. "Ukrainian Greek Catholic Church ecumenical concept". Studia Koszalińsko-Kołobrzeskie 23 (2016): 201–11. http://dx.doi.org/10.18276/skk.2016.23-13.
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PASITSKA, Oksana. "METROPOLITAN A. SHEPTYTSKYI, F.M. T. VOINAROVSKYI AND THE UKRAINIAN DIASPORA IN VIENNA: COOPERATION IN THE INTERESTS OF THE CHURCH AND THE PEOPLE". Contemporary era 10 (2022): 81–96. http://dx.doi.org/10.33402/nd.2022-10-81-96.
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Based on archival materials from Vienna and Lviv, periodicals, and achievements of historiography, the article analyzes the relations and cooperation of Metropolitan Andrei Sheptytskyi, Father-Mitrat Tyt Voinarovskyi with the Ukrainian diaspora in Vienna. To start with, the Greek-Catholic bishops' activities in Vienna in behalf of the Church and the people, are investigated. The role of Metropolitan Andrei Sheptytskyi and Father-Mitrat Tyt Voinarovskyi in representing and defending the interests of Ukrainians in the Viennese Parliament is shown, in particular, in reforming the electoral, agrarian, and educational system. Furthermore, much attention is focused on the relations of the Greek Catholic bishops with representatives of the Ukrainian diaspora in Vienna, including a large number of politicians, artists, workers, and students. As stated, the Greek-Catholic bishops conducted a representative and mediating-communicative function between representatives of the Ukrainian diaspora in Vienna and Ukrainians in ethnic Ukrainian lands. Also, the study analyzes the relationship among the Greek-Catholic bishops and the Church of St. Barbara in Vienna parish priest Myron Hornykevych. Thanks to their close cooperation, it was possible to keep safe the ZUNR archive and private archival collections of public figures, unite Ukrainian emigrants in educational and youth organizations, provide young people with access to theological studies, and implement several charitable events in ethnic Ukrainian lands and abroad. Finally, specific examples show the public moods and everyday life, issues, and challenges of Ukrainian emigrants in Vienna, which was frequently the subject of correspondence of A. Sheptytskyi, T. Voinarovskyi, K. Sheptytskyi, M. Hornykevych, S. Dnistrianskyi, K. Blyzniuk,V. Singalevych, K. Avdykovych, to name a few. Keywords Greek Catholic Church, Metropolitan Sheptytskyi, Father Mitrat Tyt Voinarovskyi, Vienna, Ukrainian diaspora, emigration.
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Kobryn, M. "Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC". Ukrainian Religious Studies, n.º 69 (16 de mayo de 2014): 49–59. http://dx.doi.org/10.32420/2014.69.379.
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In the article Kobryn Mykhaylo «Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC» has been investigated the evolution of Okcydental and Oriental identity groups within the Ukrainian Greek Catholic Church. The concept of «religious identity» has been determined. The interaction and relationship of Okcydental and Oriental Greek- Catholic groups has been analyzed. The method of combining pro-Western and pro-Eastern identity groups in the creation of a common identity of the Ukrainian Greek-Catholic Church has been considered.
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Zahrebelnyi, Ihor. "Havryil Kostelnyk and discussion about the status of thomism in theological culture of Ukrainian Greek Catholic Church". Ukrainian Religious Studies, n.º 86 (3 de julio de 2018): 66–73. http://dx.doi.org/10.32420/2018.86.708.
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The article of Ihor Zahrebelnyi «Havryil Kostelnyk and discussion about the status of thomism in theological culture of Ukrainian Greek Catholic Church» addresses attitude to Thomistic methods of theology within Ukrainian Greek Catholic Church of Inter-War Period. First of all, it razes the cliché that Greek Catholic philosopher and theologian Havryil Kostelnyk belonged to Neo-Thomism. And further it analyzes specific character of Anti-Thomistic position of Kostelnyk and reaction of other Greek Catholic intellectuals and bishops, first of all ‒ Josyf Slipyi ‒ to it. It proves that attempts of Slipyi to substantiate Thomism as element of Ukrainian intellectual culture were justified.
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Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society". Religious Freedom, n.º 20 (7 de marzo de 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.
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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.
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Dzyra, Olesia. "UKRAINIAN PUBLIC ORGANIZATIONS OF CANADA AS SUPPORTERS OF THE GREEK CATHOLIC CHURCH IN THE 1930es". Almanac of Ukrainian Studies, n.º 27 (2020): 83–87. http://dx.doi.org/10.17721/2520-2626/2020.27.12.
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In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.
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Stokolos, Nadiya. "Greek-Catholic and Roman Catholic Relations in the Austro-Hungarian Empire: the Problem of Latinization and Ukrainization". Ukrainian Religious Studies, n.º 16 (5 de diciembre de 2000): 31–40. http://dx.doi.org/10.32420/2000.16.1111.
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Although the Greek Catholic Church was not a decisive factor in national self-determination in Galicia, it made a significant contribution to overcoming the crisis of national identity in the nineteenth century. The Eastern rite was one of the most advanced factors that distinguished Greek Catholics from Roman Catholics, Ukrainians from the Poles. Language differences were not so great as to distinguish Galician Ukrainians from Galician Poles. Both languages borrowed so much from one another over centuries that became mutually comprehensible, close, that threatened the Rusyns (Ukrainians) of Galicia not only linguistic, but also ethnic assimilation. At the beginning of the nineteenth century. The most comprehensible thing was the interpretation of the Rusyn (Ukrainian) language of the Galician as a dialect of the Polish. Therefore, in the nineteenth century. an attempt was made to force the Ukrainians to switch to the Latin alphabet.
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Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite". Ukrainian Religious Studies, n.º 25 (27 de diciembre de 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.
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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.
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Kyiak, S. "The identity of the Ukrainian Catholic Church of the Byzantine rite in the context of its universality". Ukrainian Religious Studies, n.º 24 (26 de noviembre de 2002): 75–85. http://dx.doi.org/10.32420/2002.24.1376.
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The Ukrainian Catholic Church of the Byzantine rite, which secured the name of the Ukrainian Greek Catholic Church, as the heir to the Kiev Church and as the Eastern Catholic Church, serves today and served in the past as an example of the harmonious inculturation of Christianity in Ukrainian society, which it has promoted. evangelism in communist and post-communist times.
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Havrylov, Vladyslav. "Рolicy of ukrainian greek catholic church during the nazi occupation (1939-1944)". Current issues of social sciences and history of medicine, n.º 4 (32) (10 de mayo de 2022): 30–34. http://dx.doi.org/10.24061/2411-6181.4.2021.303.
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The aim of the research. The article analyzes the policy of the Greek Catholic Church on the territory of Ukraine during the Second World War. Particular attention is paid to the Western Ukrainian lands, the features of the relationship of the Ukrainian Greek Catholic Church with the Nazi administration, the leadership of the Gestapo and the Wehrmacht in the occupied territory are characterized.The aim of the work is to analyze theactivities of representatives of Greek Catholics during the Nazi occupation. The relevance of the study The relevance of the study is dictated by the absence of one general work on Greek Catholics in Ukraine during the Second World War, as well as by the need for a comparative analysis of the available works that were published in Soviet and modern Ukrainian historiography on the history of the UGCC during World War II. The method of work is based on the analysis of historical documents. Conclusions. 1939-1946 for the UGCC were marked by the struggle for survival under the pressure of Soviet, Nazi and again Soviet power.
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Smyrnov, Andrii. "THE UKRAINIAN ORTHODOX COMMUNITY IN NORTH AMERICA DURING THE INTERWAR PERIOD". Naukovì zapiski Nacìonalʹnogo unìversitetu "Ostrozʹka akademìâ". Serìâ Ìstoričnì nauki 1, n.º 34 (30 de marzo de 2023): 123–27. http://dx.doi.org/10.25264/2409-6806-2023-34-123-127.
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The article deals with the development of the Ukrainian Orthodox movement on the North American continent during the interwar period. It began with the mass conversion of Greek Catholics to Orthodoxy and led to the establishing of two separate church communities in Canada and the United States. The first UOC-USA parishes were founded in 1919, mostly by former Ukrainian Catholics from Galicia or Orthodox from Transcarpathia and Bukovyna. In 1924 Archbishop Ioan Teodorovych of the Ukrainian Autocephalous Orthodox church, formed in Kyiv, was dispatched to serve as a hierarch for the new churches in the United States and Canada. The UOC-USA grew quickly, and by 1932 it included 32 parishes and 25 priests. Large numbers of Ukrainians who had formerly belonged to the Russian Orthodox church and the Ukrainian Catholic church joined the newly formed Ukrainian Orthodox church in Canada. After 1924 the UOCC insisted on retaining its administrative independence under Rev Semen Sawchuk as church administrator and president of the consistory. By the end of 1928 the church had approximately 64,000 followers, organized in 152 parishes served by 21 priests. The church, priests, and faithful refused to join the Ukrainian Orthodox Church in the USA because they questioned the canonicity of Archbishop Ioan Teodorovych's episcopal consecration. Rev Yosyf Zhuk (a Catholic priest from Galicia) was selected as the church's bishop in 1931 and he was succeeded by Bishop Bohdan Shpylka (consecrated in 1937) under the jurisdiction of the patriarch of Constantinople. Some priests and faithful, however, questioned the canonicity of Ioan Teodorovych’s episcopal ordination and formed the Ukrainian Orthodox Church of America under the jurisdiction of the patriarch of Constantinople. The Carpatho-Russian Orthodox Diocese was founded in 1938 when a group of 37 Ruthenian Eastern Catholic parishes, under the leadership of Fr. Orestes Chornock, were received into the jurisdiction of the Ecumenical Patriarchate.
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Трохановський, Аркадій. "Виселені, але з почуттям своєї гідності. Приклад української спільноти з Валча". Studia Ucrainica Varsoviensia 7 (27 de noviembre de 2019): 161–71. http://dx.doi.org/10.5604/01.3001.0013.6220.
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The Ukrainians were displaced in 1947. The number of 2734 people were displaced to the the vicinity of Wałcz. The Greek Catholic church was considered illegal in Poland. The Greek Catholic parish in Wałcz, which was established only in 1959, played an important role in shaping religious and national consciousness among Ukrainians on the Land of Wałcz. In 1959 Teodor Markiw, priest begins his pastoral work. The Greek Catholic parish was a pillar in the fi ght against national and religious assimilation for the displaced Ukrainian population from the “Vistula” campaign. The Ukrainian community was going through various stages of its existence, among others: a period without specifi c forms of religious worship – the believers without a parish, pastoral activity and integration of a dispersed community. The Greek Catholic parish helps break down various stereotypes. The Ukrainian community in Wałcz keeps in close contact with Ukraine. The article shows the presents activity of the parish on two levels: religious and national.
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Kubasik, Adam. "Relacje pomiędzy metropolitą Andrzejem Szeptyckim a ukraińską inteligencją". Saeculum Christianum 25 (25 de abril de 2019): 312–26. http://dx.doi.org/10.21697/sc.2018.25.24.
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The Metropolitan Archbishop Andrey Sheptytsky was the head of the Greek Catholic Church in Eastern Małopolska in 1901-1946. When he assumed the duties of a bishop, he realised that work with the intelligentsia would be more difficult than with other people. However, he still wished to be their spiritual leader in their Christian life. He never wanted to set the clergy against the intelligentsia; he did not believe they were in opposite camps. He summoned those who declared they affiliation with the Greek Catholic Church to manifest it in their everyday living. Moreover, he opposed those who demanded that the Greek Catholics join the Orthodox Church for the sake of national unity of the Ukrainians.Many people representing the world of culture and science considered him as the most important defender of the Ukrainian nation’s rights.
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Harandzha, Vasyl. "The Greek Catholic Theological Academy in Lviv in the conditions of the persecution of the Church by the Soviet government". Scientific Yearbook "History of Religions in Ukraine", n.º 33 (2023): 117–30. http://dx.doi.org/10.33294/2523-4234-2023-33-1-117-130.
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The activities of the Greek Catholic Theological Academy in Lviv are examined. It is stated that this higher educational institution was founded by Metropolitan Andrei Sheptytskyi in 1928. Despite the difficult relationship between the Ukrainians of Galicia and the Polish government, the Theological Academy was able to exist and quite quickly developed. The situation changed in 1939, after the partition of Poland between the Soviet Union and Nazi Germany. Thus, Galicia came under Soviet rule. In 1941, after the beginning of the German-Soviet war, all Ukrainian lands were quickly occupied by the Germans. However, already in 1944, the Bolsheviks came to Galicia again, finally joining it to the Ukrainian SSR. As a matter of fact, this research is focused on studying the state of Greek Catholic theological education during the first Soviet occupation of Galicia in 1939–1941 and after the return of communist power in 1944. It is shown that, despite the openly anti-religious policy of the new government, the leaders of the Church tried to ensure the continuity of the development of theological science and the training of new clergy. In the conditions of the ban on the official activities of any theological educational institutions during 1939–1941, Metropolitan Sheptytskyi managed to organize illegal theological courses for his students and sought to restore the activities of a full-fledged educational institution. Instead, it is researched that after the return in 1944, the Bolsheviks became more cautious in their attitude towards Greek Catholics and did not close the Theological Academy, which resumed normal activities during the Nazi occupation. The management of the academy used this time to expand its activities, in particular to open new faculties. However, this policy of the Bolsheviks in relation to the Greek Catholics turned out to be temporary. A few months later, the persecution of this Church began. Among other measures, the work of the Theological Academy in Lviv was finally stopped. Keywords: Theological Academy, Ukrainian Greek Catholic Church, Andrei Sheptytskyi, Josyf Slipyi, Second World War, Soviet occupation
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KOCHAN, Natalia. "The Ukrainian Greek-Catholic Church on Ecumenism". Journal of Eastern Christian Studies 54, n.º 3 (1 de julio de 2002): 269–85. http://dx.doi.org/10.2143/jecs.54.3.1077.
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Ivanyshyn, Kateryna y Roman Lutskyi. "Liturgical life of the underground Ukrainian Greek Catholic Church". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n.º 15 (14 de diciembre de 2020): 16–20. http://dx.doi.org/10.52761/2522-1558.2020.15.3.
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In 2019, the thirtieth anniversary of the Ukrainian Greek Catholic Church coming out of the underground will pass. The twentieth century does not know many examples of successful illegal activities of a public institution, such as the Greek Catholic Church, which has retained all its functions, continuity of existence and proved to be an example of nonviolent resistance under total prohibition and repression.
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Pshenychnyi, T. "THE ROLE OF THE UKRAINIAN GREEK CATHOLIC CHURCH IN THE NATIONAL EDUCATION OF SOCIETY IN THE FIRST HALF OF THE 20th CENTURY". Bulletin of Taras Shevchenko National University of Kyiv. History, n.º 138 (2018): 60–64. http://dx.doi.org/10.17721/1728-2640.2018.138.13.
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An integral part of society's life was and remains the church. Ukrainian church space was built on the heritage of generations and subsequently could become an integral element of the national revival of the Ukrainian people. In the twentieth century, it was clearly represented by the Ukrainian Greek Catholic Church, which was able to become the center of the national movement and the creator of the national intellectual elite, a promoter of justice in Soviet times. This article is devoted to the mission of the Ukrainian Greek Catholic Church in Ukrainian society, the activities of its clergy and bishops in preserving the national identity of the Ukrainian people.
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Babie, Paul. "All Roads Lead to New Rome: The Canonical Origins and Status of the Orthodox and Greek Catholic Churches of Ukraine". Ecclesiastical Law Journal 25, n.º 2 (28 de abril de 2023): 211–36. http://dx.doi.org/10.1017/s0956618x23000066.
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This article provides a brief account of the historical origins and canonical status of the three modern Orthodox and Greek-Catholic churches of Ukraine: the Orthodox Church of Ukraine, the Ukrainian Orthodox Church-Moscow Patriarchate, and the Ukrainian Greek-Catholic Church. It contains four parts. The first briefly recounts the origins of Byzantine Christianity and the fused form of state and church governance that developed in Constantinople from the 4th to the 15th centuries. The second examines the Great Schism of 1054, which cleaved Eastern and Western Christianity, sending Eastern Orthodox Christianity down the path of territory- or nation-based churches constituted by eucharistic ecclesiology; this would ultimately give rise to the Ukrainian Orthodox Church-Moscow Patriarchate in the Slavic lands that would become Ukraine. The third part considers two modern schisms, the Little Schism of 1596, which produced the Ukrainian Greek-Catholic Church, and the Final Schism of 2018–2019, which brought into existence the Orthodox Church of Ukraine. Drawing upon eucharistic ecclesiology, the final part offers brief concluding reflections concerning the ongoing implications of these three schisms for Orthodox Christianity in Ukraine.
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Skoreiko, Hanna. "Bukovyna in the life of metropolitan Andrei Sheptytskyi". History Journal of Yuriy Fedkovych Chernivtsi National University, n.º 57 (30 de junio de 2023): 83–91. http://dx.doi.org/10.31861/hj2023.57.83-91.
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Metropolitan Andrei Sheptytskyi earned the love and respect of Ukrainians during his lifetime with his selfless work. He did not only pay great attention to the development of the Greek Catholic Church, but also made every effort to raise the level of education, social importance, and ultimately restore and elevate the national dignity of the Ukrainian people. At the same time, it was equally important for him to carry out his pastoral ministry both in Galicia, where a large part of faithful Greek Catholics lived, and in the outskirts. Bukovyna occupied a special place in Andrei Sheptytskyi’s activities. Here, the Greek Catholic denomination was insignificant and accounted for only 3% of the total population of Bukovyna. But the metropolitan saw the need to support all local Ukrainians in a difficult period of formation of national aspirations. Cultural spaces were gradually filled with real life. But already from the beginning of the 20th century the Ukrainian people entered a difficult period of transformational processes and also needed strong economic and church support. In Bukovyna, where the majority of Ukrainians belonged to the Orthodox faith, the church became a field of confrontation with local Romanian politicians who sought to create a Romanian majority here for their own further political projects. Thus, the bishop saw the need for significant efforts to support the entire Ukrainian population of Bukovyna. At the same time, he believed that such activities should be carried out in full agreement with the authorities, representatives of other faiths and nationalities living in the region.A careful study of all historical aspects, a living acquaintance with the real capabilities of the people of Bukovyna, the search for the most effective ways of developing the Ukrainian cause – all this became part of his four visits to Bukovyna at the end of the 19th – at the beginning of the 20th century. All of them were filled not only with the performance of pastoral duties, but also with communication with believers, politicians, and scientists of various faiths. This was one of the most important contributions of Metropolitan Sheptytskyi to the development of the Ukrainian cause in the region. Because with each of his visits, he raised the prestige of the entire Greek Catholic Church on the one hand and the Ukrainian people on the other.
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Madey, N. M. "Ukrainian Greek Catholic Church in the context of Uniate Churches". Ukrainian Religious Studies, n.º 17 (20 de marzo de 2001): 79–88. http://dx.doi.org/10.32420/2001.17.1130.
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Throughout history, the nature of the UGCC is at the center of the attention of researchers. Until now, they are divided into "Westerners" - supporters of Romanization of the church, that is, its purely Catholic nature, and "Byzantines" - those who defend its eastern rite. In addition, the study of the history of the Ukrainian Greek Catholic Church can be divided into two groups: negativist works (in particular, Orthodox or similar to Soviet historiography) and apologetic works (Catholic, in particular, Ukrainian Catholic historiography). The first group is primarily represented by the works of Ukrainian Soviet historians of the postwar period, which have very well-known names: "Unia: the path of betrayal and disgrace", "UniCity - an instrument of clerical anti-communism", "Uniate Church - enemy of the Ukrainian people", "The reactionary role of the union in the history of Ukrainian people "etc. Of course, the significance of such ideologically exacerbated "research" as a scientific development is doubtful. They have, if not scientific, but rather a journalistic character.
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HARANDZHA, Vasyl. "DIFFICULT WAY OF FORMATION: THE THEOLOGICAL LYCEUM IN LVIV AS A «FORERUNNER» GREEK-CATHOLIC THEOLOGICAL ACADEMY (1919–1928)". From the history of Western Ukraine 18 (2022): 69–81. http://dx.doi.org/10.33402/zuz.2022-18-69-81.
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The presented article examines the activities of the theological lyceum in Lviv, which was the predecessor of the greek-catholic theological academy. This academy is a promising educational project started by Metropolitan Andrey Sheptytskyi and rector of the archdiocesan seminary priest Yosyf Slipyi – was created and started its work in 1928–1929. Until the end of its existence, due to unfavorable social and political circumstances, it was never able to receive official accreditation either from the Polish state or from the Roman Apostolic See. However, despite this, the theological academy left a noticeable mark in the history not only of greek-catholics, but also of ukrainians as a whole. After the collapse of Austria-Hungary at the end of 1918 and the subsequent defeat of the army of the West Ukrainian People’s Republic, Eastern Galicia came under the rule of Poland. Various punitive and restrictive measures were applied to ukrainians who did not agree with this development of events. This also applied to the opportunity to obtain higher education. Taking into account all the above facts, galician greek-catholic Metropolitan Andrei Sheptytskyi was forced to stop the education of his seminarians at the theological faculty of Lviv University and organize private lectures for them at the theological seminary. In the future, he planned to realize his old dream and create a full-fledged theological educational institution for eastern catholics in Lviv, but the realization of such a plan required more time. The study shows that theological lyceum became an intermediate stage that allowed to pass the crisis period and to continue the formation and scientific training of future greek-catholic priests. Keywords: higher education, theological academy, theological seminary, Ukrainian Greek-Catholic Church, Yosyf Slipyi, Andrei Sheptytskyi.
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Boyko, R. Yu. "Activities of Greek Catholics in the Second Half of the 1960s - the First Half of the 1980s as an Expression of Anti-Soviet Opposition in the Society of Western Regions of Ukraine". Ukrainian Religious Studies, n.º 49 (10 de marzo de 2009): 215–24. http://dx.doi.org/10.32420/2009.49.2015.
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One of the components of anti-Soviet opposition in post-war Ukraine is resistance of believers to the policies of Soviet power. Particularly specific is the resistance of Greek Catholics formed under the conditions of prohibition of the activities of the Ukrainian Greek Catholic Church (hereinafter referred to as the UGCC). Despite the government's harassment, the church continued to operate underground. Of interest to researchers is the period of the second half of the 1960s - the first half of the 1980s - the time of the growing systemic crisis of the Soviet system.
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Nedavnya, Olga V. "Ukrainian Greek Catholicism: Prognoses for Development". Ukrainian Religious Studies, n.º 48 (30 de septiembre de 2008): 182–97. http://dx.doi.org/10.32420/2008.48.1984.
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The assessment of the prospects for the development of the Ukrainian Greek Catholic Church in the spiritual field of modern Ukraine should first of all be based on the achievements and problems of this Church that it has today. According to studies of the modern UGCC, it demonstrates a relative stabilization of development. Despite the persistence of self-identity seeking for Ukrainian Greek Catholicism, which is not difficult, the evolution of Greek Catholicism as a Catholic denomination continues, which is particularly evident in the Church's practical activity. The regional features present in it are determined by the local specificity of the social status and, accordingly, the specificity of the tasks of pastoral work in different Ukrainian territories. The Ukrainian status of the UGCC is manifested not in the transfer of its leadership to the capital, but in its significant activities for society (spiritual, educational, social and charitable), which Greek Catholic factors seek to direct accordingly. In general, the current status of the UGCC can be judged to be sufficiently competitive in the "religion market" in today's pluralistic Ukraine.
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Nedavnya, Olga. "The fruit of the Brest Union in the context of the axiological interests of Ukrainians". Ukrainian Religious Studies, n.º 81-82 (13 de diciembre de 2016): 223–25. http://dx.doi.org/10.32420/2017.81-82.756.
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Obviously, it is about the Ukrainian Greek Catholic Church. I, the author of the article, suggest looking at her, taking into account all her hypostasis (as the Church of the Kiev Tradition as one of the Churches of the Ukrainian people), its ritual and organizational peculiarities, but to focus on how this Church performs one of the functions that are inherent in religious systems and organizations: a value-controlling function, and how this performance correlates with the national interests of Ukrainians.
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Nedavnya, Olga. "Feature of institutionalization processes in Ukrainian Greek Catholicism in modern conditions". Ukrainian Religious Studies, n.º 66 (26 de febrero de 2013): 301–8. http://dx.doi.org/10.32420/2013.66.277.
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The development of each Church is denoted by one or another landmark, most of which are well-known to all, although there are also few known or those whose influence on the evolution of the Church is not evident. The Second Vatican Council is an event that, without exaggeration, can be a determinant of the time "before" and "after", not only for the Catholic Church, where it took place. Since this Cathedral was a significant stage of qualitative development, or not the oldest continuously existing institution, the consequences of its decisions, including the consequences of the remote, are interesting to study, in particular, from the point of view of their influence on further institutionalization processes in the Church. This is an interesting field of research for many religious scholars, but in this exploration we are currently focusing on the specifics of the course of institutionalization processes in the modern Ukrainian Greek Catholic Church as a special part of the post-assembly Catholic Church, as one that inherited the advantages and problems of the Christian East , and the Christian West.
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Bublyk, Taras. "From Catacombs to Freedom: Ukrainian Greek Catholic Church in Face of Socio-political Changes in Central and Eastern Europe (late 1980s – early 1990s)". Politeja 20, n.º 2(83) (23 de agosto de 2023): 43–56. http://dx.doi.org/10.12797/politeja.20.2023.83.02.
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The paper analyzes the details of the movement for legalizing the Ukrainian Greek Catholic Church (UGCC) in the late 1980s and early 1990s, which acquired a special momentum in face of socio-political changes in the USSR and the other countries of Central and Eastern Europe. The UGCC, which was officially liquidated by the Soviet government in 1946, managed to form underground structures and continue pastoral activities. In the 1980s, the human rights organization Committee for the Protection of the Ukrainian Catholic Church (UCC) was formed and began to actively seek the official legalization of the UGCC. Western politicians and the Ukrainian diaspora became important factors influencing Soviet power. A combination of various factors, both internal and external, at the end of 1989 resulted in the authorities being forced to recognize the right of Greek Catholics to legally register their communities. Thus, a long ‘catacomb’ period came to an end and the UGCC received an opportunity to develop.
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Drozd, Roman. "Greek Catholic and Orthodox shrines in the Polish People’s Republic as examples of destroying and saving the cultural heritage of the frontier". Muzeológia a kultúrne dedičstvo 9, n.º 4 (2021): 85–97. http://dx.doi.org/10.46284/mkd.2021.9.4.6.
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The shrine constituting the centre of spirituality was inseparable from the religious life of the Ukrainian people. The deportations of Ukrainians from the south-east of Poland in 1944–1947 exposed their churches to intentional and unintentional devastation. The communist authorities aimed to erase the traces of Ukrainian people in that area therefore they were not interested in preserving the abandoned Greek Catholic shrines. What is more, they even encouraged their demolition. One way to save them was allowing them to be taken over by the Roman Catholic Church. However, it often involved a change to their interior décor. The best solution was allowing them to be taken over by the Orthodox Catholic Church, or transferring them to open-air museums as museum objects.
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PASITSKA, Oksana. "PARTICIPATION OF THE GREEK CATHOLIC CHURCH IN THE ECONOMIC DEVELOPMENT OF GALICIA AT THE END OF THE 19th – THE FIRST THIRD OF THE 20th CENTURIES". Contemporary era 11 (2023): 3–10. http://dx.doi.org/10.33402/nd.2023-11-3-10.
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The role of the Greek Catholic Church in the economic development of Galicia in the late 19th – the first third of the 20th centuries has been researched. The participation of the Greek Catholic clergy in the creation and operation of the workers’ associations («Silskyi Hospodar» («The Farmer»)), cooperatives («Narodna Torhivlia» («The People's Trade»), «Dostava» («The Delivery»), «Khlibosoiuz» («The Bread Union»), the Auditing Union of the Ukrainian Cooperatives), private enterprises («Fortuna Nova»), financial and banking institutions («Dnister», «Carpathia», the Mortgage Land Bank), vocational schools (the Private Cooperative Lyceum in Lviv, the Ukrainian Husbandry Academy in Poděbrady, Agricultural Schools in Stryi and Myluvannia) and social organizations (the Society of the Ukrainian Artisans, Entrepreneurs and Traders «Zoria») has been analyzed. The clergy acquired and popularized economic knowledge and skills, supported the activities of private economic educational institutions; the Basilian Sisters organized a vocational school at the monastery in Lviv has been noted. Due to Metropolitan Andrei Sheptytsky’s initiative, the Greek Catholic Church in Galicia, possessing significant area of lands, managed to implement many successful economic projects and attract foreign investors in the interests of the Church and Ukrainian people has been established. Metropolitan Andrei Sheptytsky urged the Ukrainians to unite in unions, cooperatives, taught austerity, economic literacy and entrepreneurship so that Galicia could rely on the experience of the developed European countries has been noted. An important contribution to the economic development of Galicia was made by the General Administrator of the GCC lands, Doctor of Agronomy, Reverend-Mitered Archpriest Tyt Wojnarowśkyj, who wrote many economic works, participated in the parcelling of lands, initiated the creation of the parcelling society «Zemlia» («The Earth») has been emphasized. Many other clergymen were involved in the processes of socio-economic modernization of the Galician peasantry, in particular Reverend Stepan Horodetsky, Reverend Teodor Tsehelsky, Reverend Lev Horalevych and many others has been noted. Keywords Greek Catholic Church, clergy, clergymen, Galicia, economy, economic development, Andrei Sheptytsky, Tyt Wojnarowśkyj.
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Moroz, Volodymyr. "Doctrine of Ukrainian Greek-Catholic Church about government election as a way to social change". Ukrainian Religious Studies, n.º 73 (13 de enero de 2015): 244–52. http://dx.doi.org/10.32420/2015.73.530.
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Author analyses the teaching of the Ukrainian Greek-Catholic Church over importance of democratic elections. The principles, which Church proposes as background to participation in elections, are explored.
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Nedavnya, Olga V. "UGCC on "Greater" Ukraine: Problems, Problems, Prospects". Ukrainian Religious Studies, n.º 23 (10 de septiembre de 2002): 56–66. http://dx.doi.org/10.32420/2002.23.1356.
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The transfer of the governing seat of the Ukrainian Greek Catholic Church to the capital of Ukraine, though not equal to the Church's exit to “Greater” Ukraine, but prompts an analysis of the respective possibilities of the heir to the baptism of Vladimir. This is what the Head of her Church calls her, emphasizing essentially the main motive behind the decision to move her residence. In his "Address on the Construction of the Temple of the Ukrainian Greek Catholic Church in Kiev." Lubomyr Husar stressed that the UGCC, as "part of the Kyiv root", is now free in a free state. There is now an opportunity "to return the heart of our Church to the capital city of Kyiv, from where it was born, from where it was removed by cruel circumstances."
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Kyiak, S. R. "Foundations and history of the formation of the social doctrine of Ukrainian Catholicism". Ukrainian Religious Studies, n.º 33 (22 de febrero de 2005): 85–96. http://dx.doi.org/10.32420/2005.33.1567.
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The problem of becoming a social doctrine of Ukrainian Christianity, in particular Ukrainian Catholicism, has become especially relevant today in theological, philosophical and religious sciences, since objective study contributes to the production of not only a true picture of the Church-theological identity of the Ukrainian Orthodox ), which entrenched the historically and theologically not justified name - Ukrainian Greek Catholic Church (UGCC), but also the place and role of Christianity in modern times. to this Ukrainian public life in general. Ukrainian Catholicism, represented by the Ukrainian Catholic Church, the heir to the Kyiv Church, has accumulated significant experience of collaborating with the public in various spheres of its activity, including in the social sphere, for more than a thousand years.
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Rusnak, Oleksandr. "Calendar Reform of Bishop H. Khomyshyn and Bukovyna". Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, n.º 47 (30 de junio de 2018): 74–79. http://dx.doi.org/10.31861/hj2018.47.74-79.
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The article analyzes the main motives for the implementation of calendar reform 1916 of Stanyslaviv Bishop H. Khomyshyn. The attitude of Ukrainian Greek Catholic population of Bukovyna towards the Gregorian calendar is described. The positions of representatives of local clergy and individual politicians are determined.
Keywords: Bukovyna, Hryhorii Khomyshyn, Greek Catholic Church, calendar reform
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Pshenychnyy, Taras. "THEORETICAL AND METHODOLOGICAL APPROACHES OF THE STUDY OF THE SOVIET PERIOD IN HISTORY UKRAINIAN GRECO-CATHOLIC CHURCH". Journal of Ukrainian History, n.º 40 (2019): 52–60. http://dx.doi.org/10.17721/2522-4611.2019.40.7.
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The evolution of contemporary humanitarian science takes place under the influence of a wide range of processes that affect the human consciousness, stirring up interest in it in the knowledge of a new, in understanding its past. Recent events that filled the Ukrainian society, actualized the demands of the people to history in their local and global dimensions. Being under the constant influence of the mass media, who often submit a limited interpretation of the facts, a contemporary Ukrainian citizen has a desire for a creative study of the experiences of past generations. The hybrid Russian-Ukrainian War convincingly emphasized that knowledge of its own history is an integral part of the national security of the state, which can be built by anyone who considers Ukraine as their homeland, identifies with it a story of its kind. In studying the history of the Ukrainian Greek Catholic Church in the Soviet era, historical science enjoys both generally accepted and special methodological principles that emerged during the second half of the twentieth century. in the environment of both Ukrainian scientific emigration and post-Soviet era. It clearly reflects the historical background of the period and its impact on the functioning of scientific institutions, the formation of scientific research areas, etc. Among the key issues was the study of the historiographical description of the relationship between the Russian Orthodox Church and the UGCC, the Greek Catholic underground, the dissident movement in its environment. It was in the environment of the Ukrainian Greek-Catholic emigration that the themes of such studies were born, which later only entered the western historiography, and hence the contemporary historical thought. Each of them contained some emotional coverage of the problem, and somewhere with elements of the archaic approach to highlighting the complex issues of the history of Ukrainian Greek Catholicism. However, in our opinion, this is perhaps the best way to understand the essence of the liquidation of the Greek Catholic Church and the repression against its episcopate, monasticism, clergy, etc. The article also focuses on the special terminology that should be used in the study of Ukrainian Greek Catholicism in the Soviet era. In particular, terms such as „unbreakable”, „Catacomb Ukrainian Greek Catholic Church”, „catacomb period of the UGCC”, „the history of the elimination of the UGCC” are highlighted and interpreted.
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Ahashchuk, Diana y Roman Lutskyi. "The role and significance of Bishop Volodymyr Sternyuk in the activities of the underground Ukrainian Greek Catholic Church". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n.º 15 (14 de diciembre de 2020): 40–43. http://dx.doi.org/10.52761/2522-1558.2020.15.8.
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In 2019, the thirtieth anniversary of the Ukrainian Greek Catholic Church coming out of the underground will pass. The twentieth century does not know many examples of successful illegal activities of a public institution, such as the Greek Catholic Church, which has retained all its functions, continuity of existence and proved to be an example of nonviolent resistance under total prohibition and repression. Bishop Volodymyr Sternyuk played one of the leading roles. His role as the pastor of the Lord, who preserved the flock of his Church and led it to restoration, is awaiting further and varied study. This is the relevance of our study.
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Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council". Ukrainian Religious Studies, n.º 90 (31 de marzo de 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.
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The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.
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Zhuk, Andrii y Oleh Bilous. "Regional Student Scientific Conference Dedicated to the 30th Anniversary of the Legalization of the UGCC "Ukrainian Greek Catholic Church in the Second Half of the 20th Century in Ukraine: Underground, Legalization, Formation" (Ivano-Frankivsk, November 2". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n.º 14 (29 de enero de 2020): 252–54. http://dx.doi.org/10.52761/2522-1558.2019.14.26.
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On November 20, 2019, the Ivano-Frankivsk Academy of Ivan Zolotousty hosted a Regional Student Scientific Conference dedicated to the 30th anniversary of the legalization of the Ukrainian Greek Catholic Church "Ukrainian Greek Catholic Church in the second half of the twentieth century in Ukraine: underground, legalization, formation." The conference was supported by the Archbishop and Metropolitan of Ivano-Frankivsk UGCC Volodymyr Viityshyn and the Mayor of Ivano-Frankivsk. Frankivsk Ruslana Martsinkiva. The conference was co-organized by the Ivano-Frankivsk Academy Ivan Zolotousty, Ivano-Frankivsk National Medical University, Ivano-Frankivsk National Technical University of Oil and Gas, Vasyl Stefanyk Precarpathian National University, King Danylo University.
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Pshenychnyi, Taras. "The Role of the Holy See (Vatican) in Legalizing the Greek Catholic Church: The Historiographic Aspect". European Historical Studies, n.º 7 (2017): 84–102. http://dx.doi.org/10.17721/2524-048x.2017.07.84-102.
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The article shows the involvement of the Vatican in the process of legalizing the Ukrainian Greek Catholic Church. The classification of research shows the evolution of their development. The author notes that the illegal existence of the Greek Catholic Church in the Soviet Union was marked by a series of events and phenomena. They are classified in two categories. First – the tireless struggle of the clergy and the faith for family live, and second – a systematic struggle for the legalization of church. For the latter, the Ukrainian Greek Catholics wanted to engage the Vatican administration. In characterizing the historiographical base and relying on a wide range of research, the autor tries to show the changes in estimating Vatican’s involvement in resolving the crisis of the church in the Western regions of the Ukrainian SSR in the 1950’s – 1980’s. Thus, a large historiographical base reveals a wide range of opinions that reflects the participation of the various representatives of Vatican and of its administration in lobbying the legalization of the UGCC. This approach is related to the necessity of a critical reflection of the Soviet-Vatican relations in the late twentieth century, that of the impact Vatican on the revival of church life in the Soviet Union as a whole. As a conclusion, the article presents a view on a change in the Vatican’s Eastern policy during the late 1950s – 1980s. It shows different factors that affected the process. Special attention is given to those driwing the attention of the papal curia on the Ukrainian issues. These include the Second Vatican Council, the Metropolitan J. Slipyy’s release from prison, the emergence of information about the mass crimes of the Soviet government, the pontificate of John Paul II etc.
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Deliatynskyi, Ruslan. "Father Porphyry Stupnytsky (1847–1926): touches to the portrait". Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, n.º 14 (29 de enero de 2020): 189–205. http://dx.doi.org/10.52761/2522-1558.2019.14.18.
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The relevance of the study lies in the attempt to reconstruct the historical portrait of a Greek Catholic priest against the background of socio-political processes in Galicia in the late nineteenth - in the first quarter of the twentieth century. The appeal to the figure of the next pastor, who continues a series of our studies of the biographies of the clergy of the Stanislaviv eparchy, is conditioned by the need to form objective assessments of the historical development of the Greek Catholic Church based on the analysis of sources and the application of new methodological approaches, in particular, biography and "history of everyday life". The assessments of the role of the Greek Catholic clergy in the formation of the national identity of Ukrainians in Galicia in modern Ukrainian historiography, the thesis about the clergy as a "smithy of intellectuals", obviously need a new understanding of specific examples.
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Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA". Sophia. Human and Religious Studies Bulletin 13, n.º 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.
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The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.
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Madey, N. M. "The phenomenon of confessional identity in Ukrainian society". Ukrainian Religious Studies, n.º 50 (10 de marzo de 2009): 216–22. http://dx.doi.org/10.32420/2009.50.2054.
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Any study of the religious situation in Ukraine always faces one problem - the lack of detailed information on the number of believers of a particular denomination. The most recent census did not include the question of denominational affiliation, as it was considered a violation of the principle of freedom of conscience. The only officially recognized statistical unit we have is the religious community. Approximate number of adherents of a particular denomination is given by the results of sociological research. However, it is precisely at the border of statistics and sociology that one of the paradoxes that the current religious situation in Ukraine is rich in is the paradox of the inconsistency of sociological data with statistics. Thus, according to the State Committee for National Religions of Ukraine as of January 1, 2009, there were 11539 communities of the Ukrainian Orthodox Church of the Moscow Patriarchate, 4128 communities of the Ukrainian Orthodox Church of the Kiev Patriarchate, and 1184 communities of the Ukrainian Autocephalous Orthodox Church. As the traditional Greek churches include the Ukrainian Greek Catholic Church and Roman Catholics, their number is 3570 and 907 communities, respectively.