The Ukrainian Weekly 1990, No.33
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To Pray Again As a Catholic: the Renewal of Catholicism in Western Ukraine
To Pray Again as a Catholic: The Renewal of Catholicism in Western Ukraine Stella Hryniuk History and Ukrainian Studies University of Manitoba October 1991 Working Paper 92-5 © 1997 by the Center for Austrian Studies. Permission to reproduce must generally be obtained from the Center for Austrian Studies. Copying is permitted in accordance with the fair use guidelines of the US Copyright Act of 1976. The the Center for Austrian Studies permits the following additional educational uses without permission or payment of fees: academic libraries may place copies of the Center's Working Papers on reserve (in multiple photocopied or electronically retrievable form) for students enrolled in specific courses: teachers may reproduce or have reproduced multiple copies (in photocopied or electronic form) for students in their courses. Those wishing to reproduce Center for Austrian Studies Working Papers for any other purpose (general distribution, advertising or promotion, creating new collective works, resale, etc.) must obtain permission from the Center. The origins of the Ukrainian Catholic Church lie in the time when much of present-day Ukraine formed part of the Polish-Lithuanian Commonwealth. It was then, in 1596, that for a variety of reasons, many of the Orthodox bishops of the region decided to accept communion with Rome.(1) After almost four hundred years the resulting Union of Brest remains a contentious subject.(2) The new "Uniate" Church formally recognized the Pope as Head of the Church, but maintained its traditional Byzantine or eastern rite, calendar, its right to ordain married men as priests, and its right to elect its own bishops. -
Political Visions and Historical Scores
Founded in 1944, the Institute for Western Affairs is an interdis- Political visions ciplinary research centre carrying out research in history, political and historical scores science, sociology, and economics. The Institute’s projects are typi- cally related to German studies and international relations, focusing Political transformations on Polish-German and European issues and transatlantic relations. in the European Union by 2025 The Institute’s history and achievements make it one of the most German response to reform important Polish research institution well-known internationally. in the euro area Since the 1990s, the watchwords of research have been Poland– Ger- many – Europe and the main themes are: Crisis or a search for a new formula • political, social, economic and cultural changes in Germany; for the Humboldtian university • international role of the Federal Republic of Germany; The end of the Great War and Stanisław • past, present, and future of Polish-German relations; Hubert’s concept of postliminum • EU international relations (including transatlantic cooperation); American press reports on anti-Jewish • security policy; incidents in reborn Poland • borderlands: social, political and economic issues. The Institute’s research is both interdisciplinary and multidimension- Anthony J. Drexel Biddle on Poland’s al. Its multidimensionality can be seen in published papers and books situation in 1937-1939 on history, analyses of contemporary events, comparative studies, Memoirs Nasza Podróż (Our Journey) and the use of theoretical models to verify research results. by Ewelina Zaleska On the dispute over the status The Institute houses and participates in international research of the camp in occupied Konstantynów projects, symposia and conferences exploring key European questions and cooperates with many universities and academic research centres. -
The Ukrainian Orthodox Question in the USSR
The Ukrainian Orthodox Question in the USSR FRANK E. SYSYN In 1977 Father Vasyl' Romanyuk, a prisoner in the Soviet Gulag because of his struggle for religious and national rights, addressed a letter to Metropolitan Mstyslav, leader of the Ukrainian Autocephalous Orthodox Church in the West:. Your Grace! First of all, I assure you of my devotion and humility. I declare that I consider and have always considered myself a member of the U[krainian] A[utocephalous] O[rthodox] C[hurch] in spite of the fact that I formally belonged to a different hierarchy, for it is well known that the Ukrainian Church, Orthodox as well as Catholic, is outlawed in Ukraine. Such are the barbaric ethics of the Bolsheviks. 1 The appeal was a remarkable testimony that almost fifty years after the destruction of the Ukrainian Orthodox Autocephalous Church formed in the 1920s and over thirty years after the eradication of the Church restored during the Second World War, loyalty to Ukrainian Orthodoxy still remains alive among Ukraine's believers. It also demonstrates how shared persecution has brought new ecumenical understanding between U,laainian Orthodox and Ukrainian Catholics. 'To discuss the position of Ukrainian Orthodoxy in the Soviet Union is a difficult task, for since the destruction of tens of its bishops, thousands of its priests, and tens of thousands of its lay activists in the early 1930s (and once again after the Second World War), and its forcible incorporation into the Russian Orthodox Church, it exists more as a loyalty and an Ull realised dream than as an active movement. -
Fractured Orthodoxy in Ukraine and Politics: the Impact of Patriarch Kyrill’S “Russian World”1
Logos: A Journal of Eastern Christian Studies Vol. 54 (2013) Nos. 1–2, pp. 33–67 Fractured Orthodoxy in Ukraine and Politics: The Impact of Patriarch Kyrill’s “Russian World”1 Nicholas E. Denysenko Abstract (Українське резюме на ст. 67) This article analyzes the intersection of “church” and “state” in Ukraine and the many complexities of a situation involving a multiplicity of both ecclesial and political actors: in the latter category, both Russia and Ukraine itself, in the context of a globalized world; in the former category the Ukrainian Orthodox Church of the Moscow Patriarchate; the Ukrainian Autocephalous Orthodox Church (in both pre- and post-war iterations); the Ukrainian Greco-Catholic Church; and the Ukrainian Orthodox Church-Kyiv Patriarchate. Adding to the complexity of these relations among these chur- ches and between these states is a new theopolitical ideology being sponsored by the current Patriarch Kiril of Moscow under the heading of a “Russian world,” which is supposed to unite at least East-Slavic Orthodoxy (if not other Orthodox Churches) and their host countries against the perceived threats of “Western” globalization. This “Russian world” is analyzed here for what it says, what reactions it has evoked among the four major churches in Ukraine; and for what it might portend for Orthodox Christians in Ukraine and well as relations between Moscow and Constantinople in the ongoing struggle for understanding of global primacy among Orthodox hierarchs. 1 All translations from Ukrainian and Russian are by Nicholas Denysenko unless otherwise noted. 34 Nicholas E. Denysenko Introduction Historically, Ukraine is a cradle of Orthodox Christianity, the center of the baptism of Rus’ in 988 during the rule of Grand Prince Vladimir. -
Sacred Architecture in the Area of Historical Volhynia
E3S Web of Conferences 217, 01007 (2020) https://doi.org/10.1051/e3sconf/202021701007 ERSME-2020 Sacred architecture in the area of historical Volhynia Liliia Gnatiuk1,* 1National Aviation University, Interior Design Department, Faculty of architecture, construction and design, Kyiv, Ukraine Abstract. This article discusses the genesis and historical development of the sacred complexes of historic Volhyn. Based on historical and architectural analysis, it is presented that sacred complexes of historic Volhynia were built according to the canons of temple architecture, and at the same time they have their own characteristics, related to national traditions and regional features which appeared as a result of the process of forming Christianity as a religion associated with national development in the specific study territory. The results of a comprehensive analysis of historical and archival documents found in the archives of Ukraine, Poland and Russia, as well as field research are presented. Results of system and theoretical research of significant retrospective analysis of canonical, historical and political prerequisites of sacral complexes were generalized. The concept of sacred complex structures throughout ХІ-ХІХ th centuries is suggested in correlation with the change of religious identity formation and differentiation according to religious requirements. Existence of autochthonous traditions and genuine vector of the Volhynia’s sacred complex development, considering the specific geopolitical location between East and West in the area where two different cultures collide with each other has been proved. The work is shifting statements concerning direct borrowing of architectural and stylistic components of architectural and planning structure and certain decorative elements. 1 Introduction Architecture more than other forms of art reflects the state of society, its political level, the degree of economic development, aesthetic tastes and preferences. -
Udc 271.222(477)”1944” Doi 10.24919/2519-058X.19.233842
Warsaw Council of the Ukrainian Autocephalous Orthodox Church of 1944 and its consequences UDC 271.222(477)”1944” DOI 10.24919/2519-058X.19.233842 Andrii SMYRNOV PhD hab. (History), Associate Professor of Mykola Kovalskyi Department of History of the National University of Ostroh Academy, 2 Seminarska Street, Ostroh, Rivne region, Ukraine, postal code 35800 ([email protected]) ORCID: 0000-0002-3478-7468 Scopus ID: 57188979113 Volodymyr TROFYMOVYCH PhD hab. (History), Professor, Professor of Mykola Kovalskyi Department of History of the National University of Ostroh Academy, 2 Seminarska Street, Ostroh, Rivne region, Ukraine, postal code 35800 ([email protected]) ORCID: 0000-0003-0083-0437 Researcher ID: G-7435-2019 Scopus ID: 57188979113 Андрій СМИРНОВ доктор історичних наук, доцент кафедри історії імені проф. М. П. Ковальського Національного університету “Острозька академія”, вул. Семінарська, 2, м. Острог, Рівненська область, Україна, індекс 35800 ([email protected]) Володимир ТРОФИМОВИЧ доктор історичних наук, професор кафедри історії імені проф. М. П. Ковальського Національного університету “Острозька академія”, вул. Семінарська, 2, м. Острог, Рівненська область, Україна, індекс 35800 ([email protected]) Bibliographic Description of the Article: Smyrnov, A. & Trofymovych, V. (2021). Warsaw Council of the Ukrainian Autocephalous Orthodox Church of 1944 and its consequences. Skhidnoievropeiskyi Istorychnyi Visnyk [East European Historical Bulletin], 19, 165–173. doi: 10.24919/2519-058X.19.233842 WARSAW COUNCIL OF THE UKRAINIAN AUTOCEPHALOUS ORTHODOX CHURCH OF 1944 AND ITS CONSEQUENCES Abstract. The purpose of the research is to cover the causes, course and consequences of the Council of Bishops of the Ukrainian Autocephalous Orthodox Church (UAOC) in 1944 on the basis of the source base and historiographical work. -
Ukrainian Orthodox Church
UKRAINIAN ORTHODOX CHURCH - A POWERFUL PEACE ACTOR? According to the Constitution, Ukraine is a secular state, where its churches and all religious organizations are separated from the state and the legislative process. According to theologian Gennadiy Druzenko, in the framework of the regional scope, Ukraine might be described as one of the most religious countries in Europe.1 It is an undeniable fact, as the history of the Ukrainian Church dates back to the times of the Kyivan Rus, when its Prince Volodymyr the Great received Christianity from Constantinople in 988. It was one of the most remarkable event in the Ukrainian state creation that united Ukrainian people spiritually. However, it further served as an instrument of manipulations and basis for lies from the Russian side so as to justify its rights for the Ukrainian state. Further centuries are marked by a constant fight of the Ukrainian Orthodox Church of the Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church against the Ukrainian Orthodox Church of the Moscow Patriarchate, one of the most pivotal soft instruments of the Russian hybrid warfare and the Russian foreign policy in promoting ideas of the so-called “Russian World”, to become a powerful actor on the international arena and win hearts and minds of Ukrainians. Nevertheless, in the times of the “Ukraine crisis”, that broke out in 2014 after the illegal annexation of Crimea and the manifestations of the Russian aggression in Eastern Ukraine, the question of the religious independence from Russia was more pressing than ever. And finally, on January 9, 2019, a historical event has taken place – Ecumenical Patriarchate Bartholomew signed the Tomos of autocephaly, as a result the newly-established Orthodox Church of Ukraine was granted its canonical independence. -
The Politics of Religion in the Ukraine: the Orthodox Church and the Ukrainian Revolution, 1917-1919
NOT FOR CITATION WITHOUT PERMISSION OF AUTHOR #202 THE POLITICS OF RELIGION IN THE UKRAINE: THE ORTHODOX CHURCH AND THE UKRAINIAN REVOLUTION, 1917-1919 Bohdan R. Bociurkiw Professor of Political Science Carleton University, Ottawa This paper, which was originally presented at a colloquium of the Kennan Institute for Advanced Russian Studies on September 19, 1985, is part of a forthcoming monograph entitled The PoLitics of Religion in the Ukraine: The Orthodox Church, the State, and SociaL Change, 1917-1982. Kennan Institute for Advanced Russian Studies Woodrow Wilson International Center for Scholars The following essay was prepared and distributed by the Kennan Institute for Advanced Russian Studies as part of its Occasional Paper series. The series aims to extend Kennan Institute Occasional Papers to all those interested in Russian and Soviet studies and to help authors obtain timely feedback on their work. Occasional Papers are written by Kennan Institute scholars and visiting speakers. They are working papers presented at, or resulting from, seminars, colloquia, and conferences held under the auspices of the Kennan Institute. Copies of Occasional Papers and a list of Occasional Papers currently available can be obtained free of charge by writing to: Occasional Papers Kennan Institute for Advanced Russian Studies Woodrow Wilson International Center for Scholars Smithsonian Institution 955 L'Enfant Plaza, Suite 7400 Washington, D.C. 20560 The Kennan Institute for Advanced Russian Studies was established in 1975 as a program of the Woodrow Wilson International Center for Scholars. The Kennan Institute was created to provide a center in Washington, D.C., where advanced research on Russia and the USSR could be pursued by qualified U.S. -
43 the Ukrainian Orthodox Autocephalous Movement
Analele UniversităŃii din Craiova. Istorie, Anul XXIV, Nr. 1(35)/2019 THE UKRAINIAN ORTHODOX AUTOCEPHALOUS MOVEMENT DURING THE YEARS OF GERMAN OCCUPATION Andrii Smyrnov* Abstract The article deals with the development of the Ukrainian autocephalous movement during the German-Soviet War. The subseQuent German occupation of Ukraine led to a spontaneous revival in church life. The Archbishop Oleksii Hromadskyi created the Autonomous Orthodox Church under the Moscow Patriarchate. The Metropolitan Dionisii Valedynskyi of Warsaw gave his blessing for the establishment of the Ukrainian Autocephalous Orthodox Church and designated Archbishop Polikarp Sikorskyi as administrator of the church. In February 1942 Sikorsky consecrated the first two bishops of the UAOC on Ukrainian territory (Nykanor Abramovych and Ihor Huba), and in May 1942 the Kyiv Council of UAOC bishops elected Dionisii as locum tenens of the Metropolitan See of Kyiv. It should be emphasized that the hierarchs of both jurisdictions were forced to sign archpastoral appeals containing obeisance towards the occupiers, to pray for the German authorities and army during worships, and to encourage young people to go and work in Germany. The UAOC of the 1940s is not a sectarian and collaboracionist group, but an independent Church with canonical bishops, which through the Warsaw Metropolitanate was in eucharistic communion with other local churches. Key words : the Orthodox Church , autocephaly , hierarchy , canonicity , occupation Introduction Throughout the XX century, the autocephaly was a kind of apple of discord in Ukraine’s Orthodox Church. This applies to autocephaly both proclaimed in 1921 by the Local Council of the Ukrainian Autocephalous Orthodox Church (UAOC) in Kyiv, and the Polish Autocephaly granted by the Tomos of the Ecumenical Patriarch of Constantinople to the Orthodox Church in Poland (where most of the Orthodox parishes were Ukrainian) in 1924. -
The Ukrainian Orthodox Church: Memory and Memorialization of the Holodomor
Frank E. Sysyn University of Alberta The Ukrainian Orthodox Church: Memory and Memorialization of the Holodomor Most discussions on the study and memory of the Holodomor stress the role of the Ukrainian diaspora. Yet despite assumptions about the significance of the Ukrainian diaspora, relatively little research has addressed the memory of the Great Famine (as the Holodomor was known for most of the period from the 1930s to the 1980s) and the institutions and events through which memory has been cultivated and inculcated and memorialization has been conducted. Certainly one of the most significant institutions to this discussion is the Ukrainian Orthodox Church. From the First World War to the renewal of Ukrainian independence in 1991, the various jurisdictions of the Ukrainian Orthodox Church constituted some of the largest organizations within the Ukrainian diaspora. Unlike the Ukrainian Catholic Church, the various Ukrainian Orthodox Churches contained a considerable constituency from territories that were in Soviet Ukraine in 1932–33, especially after World War II, when many Famine survivors arrived in the West. Of all the various branches of Ukrainian Orthodoxy in the West, it was the Ukrainian Orthodox Church in the USA that encompassed the largest number of Famine survivors after the Second World War. With its center in South Bound Brook, New Jersey (the grounds were purchased in 1950), its Memorial Church (building began in the 1950s and it was consecrated in 1965), and its cemetery a de facto necropolis of the Ukrainian diaspora, the Ukrainian Orthodox Church in the USA (UOC in the USA) has been a leading force in the forming and cultivating of Ukrainian diaspora memory and memorialization of the Holodomor. -
The Orthodox Church and Contemporary Politics in the USSR : a Special Report to the National Council for Soviet and East European Researc H
NATIONAL COUNCIL FOR SOVIET AND EAST EUROPEAN RESEARC H TITLE : THE ORTHODOX CHURCH AND CONTEMPORAR Y POLITICS IN THE USSR AUTHOR : Anthony Ugolni k CONTRACTOR : Franklin and Marshall Colleg e PRINCIPAL INVESTIGATOR : Anthony Ugolni k COUNCIL CONTRACT NUMBER : 805-0 5 DATE : October, 199 1 The work leading to this report was supported by funds provided b y the National Council for Soviet and East European Research . Th e analysis and interpretations contained in the report are those o f the author . TABLE OF CONTENTS I. A PERSONAL INTRODUCTION 1 The sources of information and circumstances in which it was made available . II. BACKGROUND 5 A brief historical orientation on the different "churches" now operating an d contending in Russia, Ukraine and Byelorussia . III A CRISIS OF TRUST 1 2 The Orthodox Church in Russia and the Patriarchate of Moscow . IV. MISSIONS FROM THE WEST 1 7 Activities and politics of the Western Protestant presence in the USSR . V. SEMINARIES AND WESTERN ASSISTANCE 2 1 Nationalist tensions in the seminaries . The Church as a potential distributor of foreig n aid . VI. THE "CATACOMB CHURCH" AND INDEPENDENT ORTHODOXY 30 The condition and politics of the "Church in Exile" now come home, the underground church emerged, and the role and politics of the Ecumenical Patriarch in Istanbul . VII. UKRAINE: THE KURDS OF CHRISTIANITY 37 An emerging nation in a bitter battle among rival religious groups, including Moscow . The Involvement of Turkey and USA . VIII. A VISIT TO WEST UKRAINE 48 A close-up of the contending forces, Rome, Moscow and local leaders . -
The Holodomor of 1932-33: Papers from the 75Th-Anniversary
The Holodomor of 1932-33 Papers from the 75th-Anniversary Conference on the Ukrainian Famine-Genocide University of Toronto, November 1, 2007 THE HARRIMAN REVIEW November 2008 HARRIMAN REVIEW Volume 16, Number 2 November 2008 The Holodomor of 1932-33 Papers from the 75th-Anniversary Conference on the Ukrainian Famine-Genocide Canadian Institute of Ukrainian Studies (University of Alberta) Petro Jacyk Program for the Study of Ukraine (Centre for European, Russian, and Eurasian Studies, University of Toronto) Ukrainian Canadian Research and Documentation Centre, Toronto University of Toronto, November 1, 2007 Andrij Makuch, Guest Editor Frank E. Sysyn Preface 1 Mykola Riabchuk Holodomor: The Politics of Memory and Political Infi ghting in Contemporary Ukraine 3 Liudmyla Grynevych The Present State of Ukrainian Historiography on the Holodomor and Prospects for Its Development 10 Hennadii Boriak Holodomor Archives and Sources: The State of the Art 21 Iryna Matiash Archives in Russia on the Famine in Ukraine 36 Cover: “Earth” (Zemlia) by Bohdan Pevny, reproduced by permission of the Patriarch Mstyslav I Ukrainian Museum of the Ukrainian Orthodox Church of the USA. The Harriman Review is published quarterly by the Harriman Institute, Columbia University. Copyright © 2008 by the Trustees of Columbia University in the City of New York. All rights reserved. Harriman Institute 420 West 118th Street, MC 3345, Columbia University, New York, New York 10027 Preface diaspora has played a signifi cant role in this process, the hen, in the late 1970s and early 1980s, the Ukrainian government has played an ever greater role by Ukrainian diaspora communities in the West sponsoring offi cial commemorations of the Holodomor initiated plans to commemorate the fi ftieth W and raising the issue of its recognition as a genocide by anniversary of the Great Ukrainian Famine of 1932-33, foreign governments and international organizations.