D. Martyshyn JEL M 400 DOI: 10.31264/2545-093X-2019-1(3
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'Traditional' Churches in Independent Ukraine
Ukraine twenty years after independence ISBN 978-88-548-7765-8 DOI 10.4399/97888548776586 pag. 55–74 (febbraio 2015) ‘Traditional’ Churches In Independent Ukraine In Search of Common Identity F. Iwan Dacko, F. Oleh Turii It is general knowledge that the year 1989 marked a significant change in the public life of Eastern European countries. Ukraine was no exception. After the celebrations of the millennium of Baptism of Kyivan Rus’ (1988) one can even speak of a resurrection (Keleher 1993; 1997, Gudziak 1997, p. 49–72) of political, and particularly reli- gious life in Ukraine, which ultimately lead to the proclamation of its independence on 24 August 1991 and disintegration of Soviet Union. When we compare statistics they speak for themselves. In 1985 there were 16 religious confessions registered in the Ukrainian SSR, whereas in 2011 the number had risen to 120. In 1985, on the other hand, 6.2 thousand religious communities were oYcially recorded in Ukraine, whereas in 2011 they were 34.5 thousand, tendency increasing (Tserkva i suspil’stvo 2000–2001, p. 207)1. Objectively one has to admit that with such increase, there were tensions and conflict situations within these communities. This fact has been widely noted, especially among the Western mass media, frequently exaggerated and overestimated on all sides. Furthermore, there were and are tendencies to overemphasize these facts and politicize them. Today, however, after more than twenty years, we dare to express the opinion that basically it was, and still is the search towards self identification, or rather identity, of each religious community. -
Sergei A. Mudrov
View metadata, citation and similar papers at core.ac.uk brought to you by CORE SERGEI A. MUDROV THE CONFRONTATION, INTIMIDATION AND NEW DIVISIONS? A CONTROVERSIAL PATH TO THE CREATION OF THE AUTOCEPHALOUS ORTHODOX CHURCH IN UKRAINE Sergei A. Mudrov Polotsk State University, Department of Social Communications, Belarus. Email: [email protected] Abstract: This article analyses the establishment of the autocephalous Orthodox Church in Ukraine. It explains the main steps that were taken in Ukraine towards obtaining auto- cephaly for the Orthodox Church, namely for two non-canonical groups — ‘Ukrainian Autocephalous Orthodox Church’ and ‘Ukrainian Orthodox Church -- Kiev Patriarchate’, which formally merged in December 2018. A special attention is devoted to the analysis of the events in 2018, starting from the April 2018 request of the Ukrainian President Petro Poroshenko, addressed to the Ecumenical Patriarch Bartholomeos. I argue that the move towards autocephaly was dictated primarily by politico-ideological reasons and was accom- panied by the rise of confrontation and a lack of cooperation. The majority of Orthodox, belonging to the Ukrainian Orthodox Church (Moscow Patriarchate), opposed this process, which made them the subject of intimidation campaigns. It appears that in Ukraine there is an ongoing process of constructing a “radical other”, and much effort is being devoted to making the Ukrainian Orthodox Church this “radical other”, since the actions of this Church have been often interpreted in the most negative ways. Overall, the move towards autocephaly, instead of uniting Ukrainians, has brought about new dividing lines in Ukraine and has contributed to the split in global Orthodoxy. Key words: Orthodox Church; identity; religion; Ukraine; autocephaly; Ecumenical Patri- archate; Moscow Patriarchate. -
December 2018
The Epistle of St. Demetrios Greek Orthodox Church December 22909 Center Ridge Road, Rocky River, Ohio 2018 Pastoral thoughts by Fr. Anastasios Athanasiou Tis the Season Even before we flip (or digitally swipe) the calendar page into December, we are filled with the smells of peppermint, the sights of trees adorned with lights, the sounds of festive music, and that feeling of joy that is seemingly all around. What seems novel after Thanksgiving, and even in the first week of December, can become monotonous with the over-indulging the sweets and smells and shopping. It’s so bad, that by the time we get to Christmas, many of us can be totally done and burnt out, and our culture agrees. The radio stations turn off the holiday music, the gift-return parade Sunday School Christmas Pageant begins, and the joy that is so fresh right now seems gone. & Breakfast with St Nick …….. p. 8 The Church doesn’t get this way with the Nativity. It has an immunity to this loss because of the balance that it delivers for our JOY Gingerbread Houses ……...p. 8 life, not just at the holiday season, but always. The Church’s balance can be seen outwardly in the Church’s diet during this season, as we have a history of fasting in preparation for its biggest GOYA caroling ……………………p.8 feasts, including the Nativity. According to the calendar, the fast began on November 15 th and then it gets stricter after the 12 th of Greek School Christmas Program …..p. 9 December, going all the way through December 24 th . -
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. -
War and Autocephaly in Ukraine
Theological Studies Faculty Works Theological Studies 2020 War and autocephaly in Ukraine Cyril Hovorun Loyola Marymount University Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Religion Commons Recommended Citation Hovorun C. War and Autocephaly in Ukraine. Kyiv-Mohyla Humanities Journal. 2020;7:1–25. This Article is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. War and Autocephaly in Ukraine Author(s): Cyril Hovorun Source: Kyiv-Mohyla Humanities Journal 7 (2020): 1–25 Published by: National University of Kyiv-Mohyla Academy http://kmhj.ukma.edu.ua/ War and Autocephaly in Ukraine Cyril Hovorun Stockholm School of Theology Abstract A series of conflicts that followed the collapse of the Soviet Union culminated in the war in Ukraine waged by Russia in 2014. The international community was taken by surprise, and its reactions to the Russian aggression were often confused and inadequate. Even more confused and inadequate were the responses from global Christianity. Russian propaganda often renders the aggression against Ukraine as a quasi- religious conflict: a “holy war” against the “godless” or “heterodox” West. It would be natural, therefore, for the Christian churches worldwide to loudly condemn both propaganda and aggression. However, in most cases, their response was silence. Such reactions came from most local Orthodox churches, the Roman Catholic church, and international ecumenical organizations such as the World Council of Churches. -
Kyiv and Vatican Reaffirm That Pope's Visit Is on Track Kuchma Dismisses
INSIDE:• Ukraine and Russia sign pact on military cooperation — page 3. • Malanky: New York- and Toronto-style — page 10. • Non-profit organization promotes publishing in Ukraine — page 13. Published by the Ukrainian National Association Inc., a fraternal non-profit association Vol. LXIX HE KRAINIANNo. 4 THE UKRAINIAN WEEKLY SUNDAY, JANUARY 28, 2001 EEKLY$1/$2 in Ukraine UkrainianT CatholicU bishops convene Kuchma dismissesW Tymoshenko synod to elect primate of Church Former vice PM vows to continue fight by R.L. Chomiak Church worldwide. by Roman Woronowycz Yuschenko until January 23 to announce Special to The Ukrainian Weekly It was Metropolitan Sheptytsky who Kyiv Press Bureau that he had issued his own governmental reformed, renewed and globalized the decree. LVIV – The Synod of Bishops of the Church that until his tenure had been limit- KYIV – President Leonid Kuchma Mr. Kuchma said in Berlin that he Ukrainian Greek-Catholic Church began its ed to a corner of the Austro-Hungarian brought the political axe down on Vice signed the order not only because of the work here on Wednesday, January 24, with empire known as Eastern Galicia. It was he Prime Minister Yulia Tymoshenko on investigation by Procurator General the principal topic on the agenda being the who started sending priests to the continents January 19 in connection with charges of Mykhailo Potebenko but also “for other election of a new primate for the Church, a where Ukrainian Catholics were settling; as smuggling, forgery and tax evasion that reasons,” according to Interfax-Ukraine, successor to Cardinal Myroslav Ivan a result, today there are 34 Ukrainian the country’s chief prosecutor has leveled which included Ms. -
Journal of Ukrainian Studies
JOURNAL OF UKRAINIAN STUDIES Summer-Winter 1992 CONTRIBUTORS: GUEST EDITORS: Zenon E. Kohut Dushan Bednarsky laroslav Isaievych Zenon E. Kohut Mikhail Dmitriev Frank E. Sysyn Ihor SevCenko Antoni Mironowicz David A. Frick IpHHa BopoHHyK Shmuel Ettinger Frank E. Sysyn Serhii Plokhy Natalia Pylypiuk Peter Rolland Dushan Bednarsky Digitized by the Internet Archive in 2016 https://archive.org/details/journalofukraini1712cana JOURNAL OF UKRAINIAN STUDIES Volume 17, Numbers 1-2 Summer-Winter 1992 SPECIAL ISSUE EARLY MODERN UKRAINE GUEST EDITORS: CONTRIBUTORS: Dushan Bednarsky Zenon E. Kohut Zenon E. Kohut laroslav Isaievych Erank E. Sysyn Mikhail Dmitriev Ihor Sevcenko Antoni Mironowicz David A. Frick IpHHa BopoHuyK Shmuel Ettinger Frank E. Sysyn Serhii Plokhy Natalia Pylypiuk Peter Rolland Dushan Bednarsky EDITOR Zenon E. Kohut Editorial Board Marusia K. Petryshyn Danylo Husar Struk Frances A. Swyripa Frank E. Sysyn Maxim Tarnawsky The Journal of Ukrainian Studies is published semiannually in the summer and winter by the Canadian Institute of Ukrainian Studies, University of Alberta. Annual subscription rates are $16.50 ($1.05 GST inch) for individuals and $21.50 ($1.40 GST incl.) for libraries and institutions in Canada. Outside of Canada annual subscription rates are $15.00 for individuals and $20.00 for libraries and institutions. Subscribers outside of Canada should pay in US funds. Cheques and money orders are payable to the Journal of Ukrainian Studies. Please do not send cash. The Journal publishes articles on Ukrainian and Ukrainian-Canadian studies. It also publishes discussions, book reviews, and journalistic articles of a controversial or problem-oriented nature. Ideally, those wishing to submit articles should first send a letter of inquiry, with a brief abstract of the article to the editor at CIUS, 352 Athabasca Hall, University of Alberta, Edmonton, Alberta, T6K 2E8. -
The Ukrainian Weekly, 2021
INSIDE: l Romaniw recounts the Revolution of Dignity – page 7 l Metropolitan Epifaniy celebrates second anniversary – page 8 l Ukrainian National Museum announces re-opening – page 11 THE UKRAINIAN WEEKLY Published by the Ukrainian National Association Inc., a fraternal non-profit association Vol. LXXXIX No. 8 THE UKRAINIAN WEEKLY SUNDAY, FEBRUARY 21, 2021 $2.00 Rada resolution calls Euro-Maidan Parliament to consider bill on Western-backed a nation-building moment graft-fighting agency, threatening its independence Zelenskyy signs memoranda with UAE for $3 billion investment by Mark Raczkiewycz February 18-20, 2014, according to prose- cutors. Mr. Yanukovych subsequently fled KYIV – The Verkhovna Rada, Ukraine’s office and in 2019 was convicted in absen- legislative body, on February 17 passed a tia and sentenced to 13 years for high trea- resolution saying that the pro-democracy son while in self-exile in Russia. Euro-Maidan uprising that culminated this In the aftermath, Russia invaded month seven years ago was a significant Ukraine’s Crimean Peninsula and eventual- nation-building moment in the country’s ly seized it in early March 2014. history. Simultaneously, Moscow started to orches- Referred to as the “Revolution of trate anti-Kyiv protests that spread Dignity” in the document, a solid majority throughout the north- and southeast – of 295 lawmakers voted to give recognition including in Kharkiv, Odesa, Mykolayiv, to the nearly three-months of anti-govern- Kherson, Luhansk and Donetsk regions. ment protests against then-President Government and auxiliary buildings in Viktor Yanukovych’s increasingly authori- some of the cities were temporarily occu- tarian rule. -
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. -
Eastern Christianity and Politics: Church-State Relations in Ukraine
CAMBRIDGE INSTITUTE ON RELIGION & INTERNATIONAL STUDIES Eastern Christianity and Politics: Church-State Relations in Ukraine Lucian N. Leustean | 11 January 2016 Cambridge Institute on Religion & International Studies Clare College Trinity Lane CB2 1TL Cambridge United Kingdom CIRIS.org.uk This report was commissioned by CIRIS on behalf of the Transatlantic Policy Network on Religion and Diplomacy (TPNRD). CIRIS’s role as the secretariat for the TPNRD is a partnership with George Mason University and is funded by the Henry Luce Foundation. 1 Eastern Christianity and Politics: Church-State Relations in Ukraine On 23 June 2001, Pope John Paul II arrived in Kyiv for a five-day state visit on the invitation of President Leonid Kuchma. Upon arrival, his first words uttered in Ukrainian were: ‘Let us recognise our faults as we ask forgiveness for the errors committed in both the distant and recent past. Let us in turn offer forgiveness for the wrongs endured. Finally, with deep joy, I have been able to kiss the beloved soil of Ukraine. I thank God for the gift that he has given me today’.1 The Pope’s words, which combined religious diplomacy with political reconciliation, were received with scepticism by his counterparts in Kyiv and Moscow. A few weeks earlier, Metropolitan Vladimir, head of the largest Ukrainian Orthodox Church (Moscow Patriarchate), asked the Pope to cancel his visit, an unusual request which was regarded as breaching the Vatican protocol. Furthermore, Patriarch Aleksii II of the Russian Orthodox Church declined meeting the Pope either in Moscow, or in Kyiv, as long as ‘the Greek-Catholic war continues against Orthodox believers in Ukraine and until the Vatican stops its expansion into Russia, Belarus and Ukraine’.2 The Patriarch’s reference to ‘a war’ between Orthodox and Catholics, and continuing religious tension in Ukraine, are part of the wider and complex trajectory of church- state relations within the Eastern Christian world which has developed after the end of the Cold War. -
Report on International Religious Freedom 2005: Ukraine
Ukraine Page 1 of 10 Ukraine International Religious Freedom Report 2005 Released by the Bureau of Democracy, Human Rights, and Labor The 1996 Constitution and the 1991 law on Freedom of Conscience provide for freedom of religion, and the Government generally respects this right in practice; however, there were isolated problems at the local level, at times as a result of local officials taking sides in conflicts between religious organizations. Religious groups of all beliefs flourished; however, some local officials at times impeded attempts by minority and nontraditional religions to register and to buy or lease property. There was no change in the status of respect for religious freedom during the period covered by this report, and government policy continued to contribute to the generally free practice of religion. Registration and property restitution problems remained; however, the Government continued to facilitate the return of some communal properties. The generally amicable relationship among religions in society contributed to religious freedom; however, there were some exceptions, particularly during and after the 2004 Orange Revolution and, more generally, among leaders of rival branches of the same faith. There were isolated instances of anti-Semitism and anti-Islamic sentiments. The All-Ukrainian Council of Churches and Religious Organizations (All-Ukrainian Council) provided a forum to resolve disputes and discuss relevant legislation. The U.S. Government discusses religious freedom issues with the Government as part of its overall policy to promote human rights. Section I. Religious Demography The country has an area of 603,700 square kilometers, and its population is 47.44 million. Estimates of those who consider themselves believers have varied widely. -
Christina Dochwat Visits Cathedral with Arrival of Two New Mosaics
Official Publication of the Ukrainian Catholic Archeparchy of Philadelphia VOL. 76 - No. 12 JUNE 14, 2015 ENGLISH VERSION Christina Dochwat Visits Cathedral with Arrival of Two New Mosaics Two new mosaics arrived at the Golden Domed Ukrainian Catholic Cathedral of the Immaculate Conception in Philadelphia, PA on June 2, 2015. Christina Dochwat, world renowned iconographer, came to the Cathedral to meet and plan with those installing the new mosaics of Venerable Metropolitan Andrey Sheptytsky and Blessed Josaphata Hordashevska, SSMI. (continued on next page) Christina Dochwat poses with the new mosaic of Blessed Josaphata Hordashevska, SSMI. (Photo: T. Siwak) The mosaics have been prepared by Christina Dochwat who has written most of the Cathedral’s iconography. The mosaics were fabricated in Italy by the same firm which has done previous art work in our Cathedral. The mosaic of Blessed Josaphata, SSMI, was installed on June 3rd and the mosaic of Metropolitan Sheptytsky was installed on June 4th. Each mosaic is 9 feet tall and weighs approximately 250 pounds. Christina Dochwat joyously smiles at Fourteen screws were used to fasten each mosaic to the new mosaic of Metropolitan Andrey a wooden backboard into the Cathedral. Sheptytsky. (Photo: T. Siwak) (continued on next page) Christina Dochwat Visits Cathedral with Arrival of Two New Mosaics (continued from previous page) Workers install the new mosaic of Blessed Workers install the new mosaic of Josaphata Hordashevska, SSMI on June 3, Metropolitan Andrey Sheptytsky on 2015. June 4, 2015. When the mosaics arrived at the Cathedral, there was tape covering the 14 areas where the screws should be drilled on each mosaic.