Articoli di riviste sul tema "Catholic Church. Eparchy of Mukacheve"

The article addresses the problem of role of the Greek Catholic Eparchy of Mukachevo in the Hungarian Revolution and War of Independence of 1848–1849. Considerable attention is paid to analyze the religious and political activity of Bishop Vasyl Popovych of Mukachevo. The author highlights that the spring events of 1848 created a new situation in Hungary. First in the history of the country a government accountable to the legislation was formed, whose first measures included the abolishment of serfdom. The so-called «April Laws» of 1848 sanctioned by Ferdinand V, the Habsburg king of Hungary had a great influence on the feudal system. The last Diet of Reform Era adopted laws, which paved a way for the bourgeois transformation of the country. It is alleged that one of the most important issues was the determination of the relationship between church and state in spring 1848. This time, the relationship between the Batthyány Goverment and the leaders of the Catholic Church of Hungary was not free from difficulties. The Catholic Church has lost its state religion status. The history of the Eparchy of Mukachevo in the revolutionary events of 1848–1849 is one of the less researched issues. On the basis of analysis of the review of archival sources and historiography of the topic, it is established that the Eparchy of Mukachevo played an exceptional role in support of hinterland of the Hungarian War of Independence. As noted, it had jurisdiction over seven counties in Northeastern Hungary (Zemplin, Ung, Bereg, Ugocha, Sotmar, Sabolch and Maramorosh) and the Hajdú District populated by Rusyn-, Hungarian- and Romanian-speaking believers. Thus, the Greek Catholic clergy had a strategic role to ensure peace between the different peoples. The author comes to the conclusion that Bishop Vasyl Popovych and his prelacy trusted in the goodwill of the Hungarian liberal leaders. The bishop focused on the interests of his eparchy in all circumstances. The years of 1848–1849 were abundant in political and military turns. Popovych was always far from any form of extremism, calmness and prudence controlled his actions. In the end, it is revealed that the Greek Catholic clergy believed: the Hungarian government wanted to create a country, where the Byzantine rite community gets into a favourable, more honoured position. Key words: Greek Catholic Eparchy of Mukachevo, Bishop Vasyl Popovych, Northeastern Hungary, Lajos Kossuth, Catholic Church of Hungary.

The relationships between two Greek Catholic Provinces: the Metropolitanate of Galicia and the Eparchy of Mukachevo under occupation regimes, are highlighted in the article. During this difficult period in the history of both church institutions, cooperation between them was almost impossible since the Metropolitanate of Galicia was already under the Soviet regime while the Eparchy of Mukachevo became part of Hungary. Metropolitan of Galicia Andrey Sheptytsky was forced to fight attacks on the Greek Catholic Church by the "Soviets" and Bishop of Mukachevo Oleksandr Stoyka after receiving the status of "one's own right" ("Ecclesia sui juris") by the Greek Catholic Eparchy of Mukachevo in 1937, was aimed at full autonomy of the eparchy. The author pays special attention to the incident with the arrest of monks from the Order of St. Basil the Great by the Hungarian authorities. The author describes the process of their release, in which bishops Oleksandr Stoyka and Miklosh Dudash, as well as archpriest Leontii Dolhii (Mariiapovchanskyi (Máriapócs) monastery), took an active part. After analyzing the letters of the mentioned bishops to various government structures of the Kingdom of Hungary, the author concluded that they made every effort to get the Basilian monks out of prison as soon as possible. After the first appeals, the arrested monks were transferred from prison to the Jesuit Church in Budapest, and later, until the moment of their liberation, they lived only in monasteries. Finally, the Basilian monks were released and returned to serve in the Greek Catholic Eparchy of Mukachevo in August 1942. They were also allowed to engage in missionary activities and participate in mass events. Based on the analysis of archival sources, namely correspondence between Galician priests (who found themselves in refugee camps in Hungary, Austria and Germany) and Mukachevo bishops, we learn about the fate of these pastors, as well as the fact that Bishop Teodor Romzha accepted them for service in the Greek Catholic Eparchy of Mukachevo. Unfortunately, after the arrival of Soviet authority, Galician priests were arrested: they were accused of anti-Soviet activities and cooperation with the Organization of Ukrainian Nationalists and sentenced to imprisonment in correctional camps. The researcher introduced into scientific circulation a series of epistolary sources concerning the history of relations between the two ecclesiastical provinces in 1939 – 1944.

In the proposed article, an attempt is made to critically study the history of the Mukachevo Greek Catholic Eparchy (MGCE) on the basis of the press. First of all, attention is focused on the regional press. In general, both church and secular publications were used. The period was not chosen by chance, because it is the period of the interwar and wartime periods of the Czechoslovak Republic. The main task of the research is to study not only the subject matter of the publications, but also the views that were covered in each periodical. The fact is that depending on the edition and the publisher, the content of the publications was appropriate. If religious topics and protection of the Church prevailed in church periodicals, then in government or independent periodicals, in addition to general news, there were also critical articles about the Church. Particular attention is paid to historical topics in these periodicals on the history of the Mukachevo Eparchy. In general, information in journals and the press can significantly supplement historical knowledge not only of the history of the Church, but also of the history of state-church relations and the history of Czechoslovakia of the studied period.

The administrative activities of the bishop-nominee Ivan Joseph Godermarsky (1706–1716) is quite fully covered in the domestic historical literature. However, due to the lack of sources from local State Archives in Transcarpathian region presented in these publications– the topic remains open for further, scrupulous research. The aim of the research is to reconstruct church-administrative activities of Mukachevo «quasi»-bishop Ivan Joseph Godermarsky after discovery of the materials of the State Archives in Transcarpathian region. The methodological basis of the study are the principles of heuristics, interdisciplinary and documentary analysis, historicism, objectivity and synthesis. The principle of heuristics makes it possible to introduce the discovered documents into the scientific circulation, thanks to which the constant knowledge about the activities of the «quasi»-bishop Godermarsky is significantly expanded. The interdisciplinary approach considerably enriches the narrow framework of the bishop's church-administrative service and offers a more objective description of the bishop's activities. The principle of historicism makes it possible to reproduce the chronology and certain aspects of the bishop's rule in the context of church-political relations in the region. The objectivity of the research is expressed in unbiased coverage of the bishop's activities. Scientific analysis and synthesis allow us to determine the place and role of the bishop-nominee in the history of the development of Mukachevo Greek-Catholic Eparchy in the first quarter of the 18th century. Scientific novelty of the research. Today, more and more often, permanent knowledge about the formation and development of both Mukachevo Greek Catholic and Máramaros Orthodox Eparchies is updated with new documents and relevant research. The proposed research primarily introduces new sources into the scientific circulation, which significantly supplement the historical past of the ecclesiastical Transcarpathia with new data. Secondly, the research presents separate documents released from the field of view of the predecessors, the introduction of which to the scientific world today corrects permanent conclusions and allows to expand the thematic range of research related to the activities of Mukachevo and Máramaros Episcopates in the first half of the 18th century. The practical significance of the obtained results will contribute to a comprehensive study of both the ecclesiastical past of the Orthodox and Greek Catholic Churches in Transcarpathia in the 18th century, as well as a comprehensive study of the ecclesiastical history of Ukraine in general. Conclusions. The activities of the «quasi»-bishop Ivan Joseph Godermarsky vividly demonstrate another «black day» in the post-Union development of Mukachevo Greek Catholic Eparchy. During his reign, the bishop-nominee, due to personal ambitions, brought more problems to the eparchy than benefits that would contribute to the formation of an ecclesiastical unit. At the same time, his church-administrative activity contributed to the spread of the union in the eparchy and the jurisdictional incorporation of the Orthodox parishes of Ugochansky and Máramaros counties.

The processes of formation and reorganization of Ternopil eparchy are reviewed in thisarticle. The existence of church life on the territory of modern Ternopil region reaches the beginnings of Christianity in Kyiv Rus, however, the center of eparchy in Ternopil was founded for the first time just in the early 90’s of XX century. All administrative structures of Ukrainian Greek Catholic Church (UCCC) were liquidated in Soviet period of its history. In Soviet times clandestine ministry of priests played a key role in the preservation and development of the UGCC on the modern Ternopil eparchy territory. Therefore, after Church legalization, the restoration of existing administrative structures and creation of new ones took place, due to necessity of its normal functioning. Four new eparchies: Ternopil, Zboriv, Sambir-Drohobych and Kolomyia-Chernivtsi have been formed in the period of UGCC revival. The formation of administrative structures of Ternopil eparchy included two stages. The first one – formation of deaneries in district centers – took place before official proclamation of eparchy organization. The second one included appointment of the first bishop Mykhail Sabryha and curia, deaneries, eparchial seminary and other auxiliary structures formation. It took place after official edict of eparchy formation. Ternopil-Zboriv and Buchach eparchies were formed because of Ternopil eparchy reorganization. Then due to the persistent work of the clergy and people these two were united into Ternopil-Zboriv Metropolitanate. Keywords: Ternopil eparchy, administrative structures, metropolitan, Ukrainian Greek CatholicChurch

The History of Greek Catholic Church in Slovakia This contribution deals with history of Greek Catholic Church since 1818 till present time. It is concerned, among others, with history of the Eparchy of Prešov, with very long and very complicated way of its development. The most important event in the history of the Greek Catholic Church in Slovakia was a visit of Holy Father John Paul II in Prešov and commemoration of bishop-martyr Pavol Peter Gojdiĉ.

Jaroslav Stotskyi. Methodological peculiarities of study of polyvector history of parishes, monasteries and eparchies of Ukrainian Greek Catholic Church. The article reveals investigation methodology of history of eparchy main activity constituents, namely history of establishment, development, integral parts of eparchy transformations – parishes, monasteries, parish communities, brotherhoods, catechetic processes, monastery religious and social institutions etc.

Abstract: Publication of the Papal Bull by Pope Innocent XIII Rationi Congruit, on 18 May 1721, by which the Făgăraş Eparchy was established, is a start and crucial point in the evolution of the Romanian Catholic Church United with Rome. This Bull, through the content and effects it created, - first of all by creating institutional stability, but also by connecting to European and modern culture - is the legal-canonical foundation of the Făgăraş Eparchy and the subsequent development of a Church that played a special role in the history of the Romanian people. The celebration of 300 years of that moment gives us the opportunity of a new review on this event and distributing some historical circumstances related to this pontifical approach, and a new analysis, even summary of the first Synod held in the new Eparchy of Făgăraş.

The purpose of the paper is presentation of selected issues concerning the organisational structure, institutions, and clergy of the Uniate Eparchy of Chełm. Scientific novelty. The basis of the presented study is the information contained in the schematism intended for the year 1863. The print is entitled ‘List of the clergy of the Chełm Eparchy of the Greek Catholic Rite for the year 1863’. It was published in Warsaw in 1864. Eleven years later (1875), the eparchy ceased to exist as a result of decisions made by Tsar Alexander II and the Holy Ruling Synod of the Russian Orthodox Church. Conclusions. The eparchy, and its clergy, have already produced several important publications. Monographs and articles by scholars associated with the university centres of Lublin (the Catholic University of Lublin and Maria Curie-Skłodowska University) are good examples. Witold Kołbuk, Janusz Kania, Andrzej Gil, Jan Lewandowski and Artur Korbowicz should be mentioned here above all. Some of the above-mentioned authors used, to a greater or lesser extent, the list of the clergy of 1863 (schematism), when compiling their works. Nevertheless, the document has not received a separate study. Because of the cognitive value of the document, it has been decided to introduce it into scientific circulation in the form of this study. Information obtained from the 1863 schema has been supplemented or verified on the basis of archival documents produced by the Greek-Catholic Consistory of Chełm, stored in the State Archive in Lublin. The whole is supplemented by Polish and, to a lesser extent, Ukrainian and Russian studies. This publication presents the condition of the Uniate Eparchy of Chełm in 1863. As a result of the conducted analyses, it seemed that at the beginning of the 1860s the eparchy remained in good shape and position. There were several important elements to this picture. First, almost all consistory offices were staffed. Secondly, diocesan institutions carried out the tasks entrusted to them. Finally, thirdly, the authorities, despite the lack of clergy, managed to provide pastoral care to the faithful in all existing parishes. The reality, however, was less optimistic. The legal situation of the eparchy at that time gradually deteriorated. Practically, the fate of the eparchy was sealed after the January Uprising. In the post-uprising period, the tsarist authorities introduced a number of changes that disrupted the historically shaped order. As a result, the Uniate bishopric with its capital in Chełm was liquidated after almost 280 years of functioning.

The aim of the article is to theoretically substantiate the main ideas and practical measures for the project of biographical dictionary of the clergy of the Stanislaviv Eparchy, now - Ivano-Frankivsk Metropolitanate of the Ukrainian Greek Catholic Church (1885-2020) as a complex research topic, and publication of the first fragments of biographical dictionary four priests on the letter "A". Research methodology: the biographical method is outlined in the process of realization of this project, the main parameters of biogram formation are determined. The scientific novelty is that the necessity of the scientific project of the biographical dictionary of the clergy of the Stanislaviv Eparchy / Ivano-Frankivsk Metropolitanate of the UGCC (1885-2020) to expand knowledge about the place and role of the clergy in the national movement and social life of Ukrainians in this region. dictionary, the basic list of the source base is outlined, the participants of the scientific project are indicated. Conclusions: Based on a significant source base, this project is designed primarily to form detailed biographies of priests of this church unit, to fit them into the broader context of historical processes. At the end of the article there is a reconstruction of several biographies of Greek Catholic priests (letter "A"), which testify to their active work not only in the church-religious, but also political, social, economic and cultural spheres of life of the Ukrainian people.

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.

The article deals with the history of the Orthodox Church in German-occupied Poland (Generalgouvernement), which remained autocephalous and continued to be headed by Metropolitan Dionisii Valedynskyi. In February 1941 Palladii Vydybida-Rudenko was ordained in Warsaw as archbishop of Cracow and the Lemko region. He swore to work solely for the benefit of the Ukrainian Church and the Ukrainian people; complete obedience to Archbishop Ilarion Ohiienko; and to vote during synods exactly like Ilarion, never against. After the German invasion of the USSR and the attachment of Galicia to the GG, Palladii was subsequently also named bishop of Lviv, and was elected chancellor of the Orthodox Church in the Generalgouvernement. Newly created Cracow-Lemko region eparchy numbered approximately 40 parishes. Archbishop Palladii transferred perceived Russophile priests from the region to Warsaw and replaced them with younger, Ukrainian clerics. The Ukrainian accent or language were used during church services; what constituted a ‘legal basis’ for nationalization. However, the eparchy has limited opportunities for the development of the Ukrainian national and church movement due to the opposition of the Greek Catholic lobby in German administration, lack of patriotic priests and war time difficulties. That is why Archbishop Palladii, which constantly living in Warsaw and served in Metropolitan cathedral, met with little success in the Ukrainization of Orthodoxy in Lemko region. In 1942 the synod of bishops adopted certain internal statutes that were later acknowledged by the German authorities as well. The statutes spoke very clearly about the prevailing Ukrainian spirit in the Church. The further growth of the Orthodox Church in the Generalgouvernement was, however, impeded with the withdrawal of the Germans and subsequent chaotic developments. Both Archbishop Ohiienko and Archbishop Vydybida-Rudenko sought refuge in the West.

The present article deals with the history of the Orthodox Church in Lithuania between 1944 and 1990, focusing mainly on the exceptional situation of Orthodoxy conditioned by the Soviet attempts to exploit it via internal policy in the republic. Consolidating the Stalinist regime in occupied Lithuania in 1944–1948, the government demanded Orthodox archbishops start ‘the struggle against reactionary Catholicism’, i.e., start a critique of its dogmas, to bring the whole faith into disrespect, etc. Nevertheless, even though it enjoyed state support the Orthodox Church was too weak to compete successfully with Catholicism which remained dominant in the country. Small in number, Russian-speaking, alien to Lithuanian society and culture and lacking intellectual potential, the Orthodox Church failed to cope with the task. Besides, strengthening the position of Orthodoxy was not acceptable to the leadership of Soviet Lithuania. Though subsequently not directly protected, but having already strengthened its structures, the Orthodox Church continued to enjoy its favourable political image as a religion ‘less harmful’ to the interests of the state than Catholicism. Accordingly, the consequences of the antireligious campaign, conducted in the entire Soviet Union from 1958 to 1964, were minimal in the Lithuanian eparchy. Some of the reforms were not implemented here altogether. In Lithuania the attention of the Soviet regime was concentrated mainly on the struggle against Catholicism, and Orthodoxy for a long time remained outside the sphere of atheistic propaganda. As time went by the Orthodox eparchy was put into the shade entirely by the concern of the KGB and the commissioners about the growing underground of the Catholic Church in Lithuania. Meanwhile the structure of the Orthodox Church in Lithuania suffered comparatively insignificantly (only four parish churches were closed). The Orthodox communities shrank mainly as a result of the rising secularization and urbanization of society. Only communities in the major towns retained their former vitality.

In this paper we focus our attention on the changes that took place after the First World War in the life of the Roman Catholic Diocese of Alba Iulia led by Bishop Gusztáv Károly Mailáth. This diocese was the only new diocese in Romania to retain all the historical territory it had previously held in the Austro-Hungarian Monarchy; all the others having been folded after the Great War. The specific character of the Roman Catholic Church in Transylvania was the ethnic factor, so the main problem became how to integrate the eparchy among the Romanian ecclesiastical administrative units while preserving its religious and ethnic characteristics. We are witnessing the beginning of a "diplomatic game" between the Romanian Government, the Holy See and Bishop Mailáth, and in this context the stake was the preservation of confessional and ethnic identity in a new political framework. The culmination of the integration process was the signing of the Concordat in 1927, but the road to the completion of the inter-state document contains many interesting facts that help us understand the formation of the identity issue.

"1721. Făgăraș. Marginal considerations. With Stefan Báthory’s crowning in 1571, the headquarters of the Romanian Church in Transylvania was established by the will of the ruler in Alba Iulia, prince’s city. Based on this decision, a special institutional visibility was conferred on the hierarch and those who followed ""Romanam Videlicet Graecam Religionem"", which by their confession were to be excluded from participating in the political ruling of the principality. This central position of the Romanian Hierarch was not questioned even during the seventeenth century, which was marked by the strong pressures exerted on the Romanians and their Church by the Protestant Powers to get them on the reform side. At the end of that century, Transylvania has been taken out of the Turkish vasality by the Holy Roman Empire and between 1697-1701 the leader of the Romanian Church, Atanasie Anghel, joined the communion with the Church of Rome. After the Roman-Catholic episcopal seat was restored in Alba Iulia, Atanasie Anghel’s successor was driven away from the Capital and in 1721 his headquarters was set in Făgăraș, on the outskirts of Transylvania. Although since 1737 the Episcopal headquarters of the diocese has been transferred to Blaj (Little Rome), the indication of Făgăraș in the title has been preserved until today, and only from 1853 was the reference to Alba Iulia. The rank of Major Archeparchy now acquired by the Romanian United Church allows a redefinition of the Archeparchy’s title, which fully honors the extraordinary history of this church, whose origins lead us to the centuries of late antiquity when Christian Basilicae appeared in Pannonia and Illyricum, which in the sixteenth and seventeenth centuries facing the Protestant powers professed with courage their faith, and in 1697-1701 declared the Union with Rome, and which in the last century, facing the totalitarian atheocracy, kept loyal the Union of usque ad sanguinis effusionem. Keywords: United Romanian Church, Ecclesia Valachorum, Stefan Báthory, Alba Iulia, Synod, 1698, Kollonics Card. Lipót, Făgăraș, United Romanian Eparchy, Inochentie Micu Klein, Blaj, Major Archeparchy "

The article considers the postulate that the tourist is a resource (monetary), and then the main mission of territorial communities is to attract him to their development, using various methods. Combining the principle of tourist attraction, infrastructure, and hospitality on the one hand and attracting new resources (capital investments) is a prerequisite for long-term planning. Therefore, the question of strategic management in the development of tourism arises. Pilgrimage tourism faced new challenges related to Russia's aggression (war) against Ukraine, which led to the emergence of an even greater desire of believers to pray together for soldiers, for the success of military operations, as well as spiritual self-purification and become a real Christian, not just a practicing one. Within Ternopil region, 3 pilgrimage districts are clearly visible, namely Northern, Central, and Southern. Northern district, the routes of which run through the territory of the Kremetskyi administrative district. It covers the district center and 14 pilgrimage sites, of which only five sights are the most visited (Pochaiv city, Vyshnievets village, Mali Zagaytsi village, Stary Pochaiv village, Velyki Berezhtsi village, Lishnya village) . The total number of sacred objects of pilgrimage is 19.2% of the indicator in the Ternopil region. However, in terms of value, they are probably on a par with other regions. The central object of pilgrimage here is the city of Pochaiv. Central district routes, which run through the territory of the Ternopil administrative district. It covers the regional and at the same time district center and 36 pilgrimage sites, of which only 11 are the most visited, located in (the village of Zarvanytsia, the city of Ternopil, the village of Kolodiivka, the village of Krasnopuscha, the village of Skoriki, the village of Zadrist) . The central object of pilgrimage here is the village. Zarvanytsia This area has the largest number of sacred objects (36, which is 49.3% of all in the region) and the centers of diocesan denominations operate. In Ternopil, this is primarily the Cathedral of the Nativity of Christ (the center of the Ternopil-Buchatka Diocese of the OCU), the Cathedral of Saints Equal-to-the-Apostles Constantine and Elena (the center of the Ternopil Eparchy of the OCU); the Cathedral of Faith, Hope, Love and their Matter Sophia (the center of the Ternopil Diocese of the Ukrainian Orthodox Church (MP); the Cathedral of the Immaculate Conception of the Holy Mother of God (the center of the Ternopil-Zboriv Metropolitanate, which includes the Ternopil-Zboriv Archdiocese), etc. Routes of the southern district, which run through the territory of the Chortkiv administrative district. It covers the district center and 23 pilgrimage sites, of which only 3 are the most visited, located in (the village of Yazlivets, the village of Ulashkivtsi, the village of Savelyvka). The central object of pilgrimage here is the village. Yazlivets miraculous figure of the Mother of God (copy). In this area there is a large number of sacred objects (23, which is 31.5% of all in the region) and there are centers of diocesan denominations. Ternopil-Terebovlyan Eparchy of the OCU and Buchach Greek-Catholic Eparchy, which is part of the Ternopil-Zboriv Metropolitanate. The isolated geospatial structure of pilgrimage routes and its detailed characteristics show, however, that there is a certain delay in the response of both state and church structures, which do not take into account the change in regional determinants of economic growth. Key words: pilgrimage, pilgrimage tourism, pilgrimage routes.

After two centuries of Bulgarian domination, Belgrade came under Byzantum empire rule in 1018. Together with other fifteen cities, Belgrade was mentioned as a bishop centre in a thorough act of the Ohrid Archbishopric, the first sigilion of Tzar Vasilije II Macedonian, from 1019. Belgrade episcopate also comprised Church centres in Gradac, Uzice, Bela Crkva and Glavetin with 40 clergymen and 40 village mayors, which means that it was one of the richest diocese of the Ohrid Archbisopric. Since Belgrade came under Byzantium rule, there have not been any big changes in the character of Church authorities as the Ohrid Archdiocese was established on the spiritual and cultural traditions of The first Bulgaran empire and Samuil`s state, its head was called an archbishop of Bulgaria and in terms of jurisdiction, it was completely independent of Contantinople patriarch. Short reign of Hungarian king Salomon in Belgrade (1071/72) did not lead to any changes in Church organistaion, although certain bishop Franco was mentioned by the King`s counselors. The consolidation of the Catholic Church organisation was enabled only from the fourth decade of the XIII century when Belgrade belonged to the Hungarian king. No later than the beginning of March 1232, according to the decision of the Pope Gregory IX of the Orthodox Eparchy, Belgrade and Branicevo were united with the newly established Episcopate of Syrmia which was founded as a missionary one with the clearly defined aim of the spread of Catholicism among the population of the other part of Syrmia (the regions on the south of the Sava, between the rivers of Drina and Kolubara) which, not long time ago, had been a part of the Diocese of Syrmia under the jurisdiction of the Ohrid Archbishopric. In the period of 1284-1389, Belgrade was under Serbian rule. King Dragutin built the Temple, the headquarters of the bishop of Macva of Serbian Church with the famous Icon of the Most Holy Mother of God, a well-known relic from the period of Byzantium rule, and some other churches, so there were many Orthodox priests in Belgrade and its surroundings. Episcopate of Macva Serbian Church was established in the period of 1284-1290, and it was situated on the country of Macva, i.e. Syrmia. The river Sava was on its northern border, the river of Drina was on the western one, while the Kolubara and the slopes of Avala and Kosmaj were on the eastern border, and the territory reached Crna Gora and Rudnik on the south. Its territory covered the regional unit of Macva only partially. On the basis of the data written down by the Archbishop Danilo II, an expert in Church issues of the time, it is quite uncertain whether there was a metropolitan`s residence in Belgrade. In order to solve the puzzle, some hypotheses were outlined in the reference to the political circumstances and Church practices. The firmly established organisation of the Serbian Church endangered the rights of Belgrade Diocese of the Roman Church; that is why the pope Nicholas IV (1288-1292) and John XXII (1316-1334) reacted in order to establish the Catholic jurisdiction. Although Belgrade bishops Martin and Benedict were mentioned in Latin sources from the nineties of the XIV century, Albensis capitulum, Magister Theodor Albensis Ecclesie Prepositus, Magister Demetrius Canonicus Albensis, those were only titlings. The moment of the formal establishment of the already founded clerical organisation was patiently awaited for. It happened after Belgrade had fallen under Hungarian rule again. Hungarian king Charles Robert was active in the strengthening of the position of the Roman Church. After 1319, the headquarters of the Macva bishop was relocated from Belgrade, but the Episcopate of Macva of the Serbian Church seemed to have continued its activities. The counties of Ub, Nepricava, Rabas, Pepeljevac, Ljig, Toplica, Upper and Lower Obna and the region of Crna Gora and Rudnik were under its jurisdiction, undoubtedly under the authority of the Serbian King. Most likely the Serbian bishop of Macva also had jurisdiction over the Orthodox clergy and the religious people in the regional units of Macva which were returned to Hungary in 1319.

In 1917, Metropolitan Andrey Sheptytskyi is returning from Russian captivity. And although he arrives to his native eparchy with the glory of a tsarist prisoner, nevertheless, the period of his exile has greatly affected his health. Realizing the challenges facing him, he begins consultations with his closest associates on the candidacy of a bishop-assistant for Lviv Archeparchy. Lviv Chapter considered the Metropolitan’s native brother, Father Klymentii Sheptytskyi, to be the most suitable candidate. However both of them, he personally, as well as Metropolitan Andrey, were categorically against it. Despite this, the Capitular Fathers tried, often bypassing the person of Metropolitan Andrey, to convince the Apostolic Capital to use its authority and under obedience to make Father Klymentii agree to accept the title of the Assistant Bishop of Lviv with the rights of succession. And although in the meantime His Most Reverend Bishop Ivan Buchko became the Assistant Bishop of Lviv, nevertheless, the case of Klymentii Sheptytskyi candidacy for the BishopAssistant of Lviv Archeparchy with the rights of succession was in procedure until December 22, 1939, when Metropolitan Andrey secretly ordained Father Josyf Slipyj as his assistant and successor. In the Central State Historical Archive of Lviv there are several files containing correspondence which shed light on the issue of the candidacy of Father Klymentii Sheptytskyi for the bishop-assistant of Lviv with the rights of succession. It is this correspondence that formed the basis of the present article. All documents are published for the first time. Keywords: Ukrainian Greek Catholic Church, Pope Pius XI, Metropolitan Andrey Sheptytskyi, Archimandrite Klymentii Sheptytskyi, Father Olexandr Bachynskyy, Lviv Metropolitan Chapter, Father Pankratiy Kandyuk.

The purpose of the article is to continue the development of the methodology and research methods of the project of the biographical dictionary of the clergy of the Stanislaviv (Ivano-Frankivsk) Diocese - Metropolis of the UGCC (1885–2020), as well as the publication of the direct results of this research - biographical references (biograms) of some representatives of the clergy under the letter "A" . Research methodology: the biographical method is outlined as the main process of implementing this project, the main parameters of biogram formation are determined. The scientific novelty is that, based on the analysis of the latest research by domestic historians, the need to continue the scientific project of the biographical dictionary of the clergy of the Stanislaviv Diocese / Ivano-Frankivsk Metropolis of the UGCC (1885–2020) in the context of biographical and prosopographical research to expand knowledge about the place and role of the clergy is justified. in the national movement and social life of Ukrainians of this region, the source and historiographical research base was analyzed, the specifics of the formation of the list and publication of biographies of the clergy were clarified, the publication of the second part of the series of biographies (biographical notes) of representatives of the clergy of the Stanislaviv Diocese under the letter "A" was carried out. This publication includes biographies of such persons as Abrahamovych Andrii (Adam Zakharoii-Simkha) Yosyfovych (1885–1959), Abrahamovych Lonhina (Olha Rebeka) Yosyfivna (1886–1952), Abrahamovskyi Myroslav Mykhailovych (1908–1981), Abrysovskyi Lev (1880–1918?), Adam Ivan (1880–1936), Azarkevych Stefaniia (r. n. nevid.–r. sm. nevid.), Aksentii Antin Ivanovych (1878–1907), Aleksandrovych Anna (r. n. nevid.–r. sm. nevid.), Aleksandrovych Valeriian Vasylii (1875–r. sm. nevid.), Aleksandrovych Ivan (1835–1927), Aleksevych Yevhenii (1845–1897), Aleksevych Iliarii (1820–1895), Aleksevych Iliarii (1852–1915), Alymurka / Antymovych Stefan (1872–1932), Alyskevych Yulian Yosafat (1889–1984), Ambroziak Ivan (1884–1945?), Ananevych Omelian Yosafat Hryhoriiovych (1888–1964), Anastaziievskyi Mykola (1858–1918), Anhelovych Mykhailo (1817–1890), Andriievskyi Yosafat Yosyf (1900–1931?). Conclusions: Based on a significant source base, this project is primarily designed to create detailed biographies of the priests of this church unit, to fit them into the broader context of historical processes. At the end of the article, a reconstruction of several biographies of Greek-Catholic priests (with the letter "A") is presented, testifying to their active activity not only in the church and religious, but also in the political, public, economic and cultural spheres of the life of the Ukrainian people.

SOZON WADYŃSKI OSBM (1749-1815): A BIOGRAPHICAL CONTRIBUTIONThis text is devoted to the life and activities of Sozon Wadyński OSBM (1749-1815), a Basilian from Podolia in the then Polish-Lithuanian Commonwealth. Lecyk recreates Wadyński’s biography, verifying known information and subjecting previously unused source materials to historical analysis. The author has tried to present the subsequent stages of the monk’s life against the background of the functioning of the Basilian Order and the political changes that took place in the Church after 1772 in the Austrian partition, where Wadyński stayed from the early 1780s. Lecyk describes the subsequent stages of his education and also discusses the conditions under which the monk developed his career in the structures of the order’s authorities, the eparchy and the bishop of Przemyśl. He explains why it finally broke down and answers the question of why Wadyński became the parish priest of a rural parish in Sośnica, located near Przemyśl. Thanks to materials obtained in particular from the State Archives in Przemyśl and the Central State Historical Archives of Ukraine in Lviv, it has been possible to present this previously unknown stage of the priest’s life and career. It has also allowed us to show the living and working conditions of the parish priest, to answer the question of his financial situation and what problems he had to struggle with in his pastoral work. The article also shows how a well-educated monk, whose life path destined him for a completely different role, coped with the role of a village parish priest. The text fills the gap in regional research and is also a contribution to the history of Greek Catholic parishes in Galicia in the first half of the 19th century.

Ключові слова: візитація, декан, опис, парох, церква. У статті розглянуто інформаційний потенціал деканальної візитації 1908 р. та статистично-описовіповідомлення пароха, які увійшли до шематизму Перемишльської греко-католицької єпархії за 1908 р.Співставлення цих повідомлень дозволяє розкрити різні аспекти функціонування «парафіяльної цивілізації» наприкладі окремо взятого села Брониця. Незважаючи на умови бездержавності місцевій українській громадівдалося самоорганізуватися та побудувати два парафіяльні храми, які стали не тільки локальними духовнимиосередками, але й центрами культурно-просвітницького та громадського життя парафіяльної людності.Адже при храмах утворюється цілий ряд мирянських релігійних інституцій: церковне братство, братствотверезості. Поруч із храмом функціонує школа, яка провадить християнське виховання учнівської молоді.Місцевий парох посідає статус державного службовця: при храмі створена парафіяльна канцелярія, депровадяться метричні книги (хрещення, шлюбу, смерті).До обслуговування парафіяльних храмів залучаються не тільки парох і дяк, але й миряни, які виконуютьобов’язки провізорів, паламарів та церковних братчиків. Для духовної просвіти парафіян місцевийсвященноієрей комплектував при храмі парафіяльну бібліотеку. Місцевий парох перед призначенням наброницьку парафію отримав відповідну богословську освіту та пройшов добру душпастирську практику порізних парафіяльних осередках Перемишльської греко-католицької єпархії. Відповідно до повідомленьдеканального візитатора релігійне життя на парафії відзначалося певними здобутками. Поміж парохом тапарафіяльною людністю діяло взаєморозуміння і жодна із сторін не висловила своїх претензій один до одного.Навпаки парафіяни, які емігрували до Америки, не втрачали свого духовного зв’язку із рідною парафією, де вониотримали церковні таїнства хрещення та шлюбу, оскільки щедро жертвували із своїх заробітків кошти наремонт та розбудову місцевих святинь.Представлено огляд новітніх краєзнавчих праць, які відзначаються загальною фрагментарністю щодорозкриття історичного минулого діючих парафіяльних храмів. Віднайдено та запроваджено до наукового обігупротокол деканальної візитації за 1908 р., який доповнено статистично-описовим повідомленням місцевогопароха, яке увійшло до шематизму Перемишльської греко-католицької єпархії за цей же рік. Встановлено час,місце та авторство укладення протоколу візитації. Реконструйовано загальні біографічні відомості промісцевого парафіяльного отця Мирона Чирнявського. 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