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43 Viktor Muderevych the Phenomen of Chrictian Pilgrimage: The Релігія та Соціум. – 2011. – №2(6) 16. Hierinymys. Epistola // Patrologiae cursus completes. Series Latina. – T. 28. – Paris: Apud Garnier Fratres, Editires et J.-P. Migne Successores, 1912. – S. 351 – 363. 17. Hieronymus. Commentarius in Hiezechichelem // Patrologiae cursus completes. Series Latina. – T.25. – Paris, 1825. – S. 415 – 486. 18. Ludolf Sacsoniensis. Vita Christi. – Roma: TOA, 1935. – VI, 131 s. 19. Ps. Bonaventurae. Meditationes vitae Christi. – Venezia: Mario Guamo, 1872. – XIV, 105 s. 20. St. Bonaventurae. Itinerarium mentis in Deum. – Rome: Fr. Cistercionum, 1887. – XVIII, 124 s. 21. Teodosius. De situ Terrae Sanctae. – Rome: TOD, 1881. – XXX, 205, VIII s. 22. Tunner V. Image and Pilgrimage in Christian Culture. – New-York.: Keble College, 1978. – IX, 403, III p. Viktor Muderevych The phenomen of Chrictian pilgrimage: the motivational aspects The paper explores aspects of the formation of Christian pilgrimage in the environment of Western society middle Ages. The main components of motivational travel to the Holy Land, and ways to implement them. Keywords: pilgrimage, religion tour, adoration, Holy Land, salvation, Empty Tomb. Виталий Мудеревич Феномен христианского паломничества: мотивационние аспекты В статье анализируются проблемы становления христианского паломничества в западноевропейском социуме эпохи Средневековья. Рассматриваются главные мотивации и цели путешествий в Святую Землю и средства их реализации. Ключевые слова: паломничество, религиозное путешествие, поклонение, Святая Земля, спасение, Гроб Господень. UDC 271.222 (477-25) - 726.1„16” Mykola Shkribliak (Chernivtsi) THE RECOVERY, SPECIFICS FUNCTIONING, AND LEGALIZATION OF THE ORTHODOX HIERARCHY DURING THE 1620s - 1630s The article reproduces the conditions in which Ukrainian Orthodox Cathedral was after Berest Union in 1596 in terms of reconstruction of historical reality. It illustrates the basic methods and forms of struggle of Orthodox believers, especially church fellowship for the restoration of the Orthodox hierarchy. Particular attention is focused on the study of the internal aspects of social and religious reflections which provoked the "secular element" to the civilian resistance, as well as to the legal regulation of religious conflict generated by the Unión project. It is justified as the essence of the state approach of the Polish government to solving the problem of legalization of the Orthodox Church. And finally, the historical significance of the act construed recovery and certification of the Orthodox Church hierarchy in the 1620 s – 1630 s. Keywords: Ukrainian church, Kyiv Metropolis, hierarchy, beyond hierarchy structures, „secular element”, the peace articles. Relevance of the topic. Comprehensive approach to studying the history of the Church in Ukraine shows that the fate of Ukrainians often played a controversial role as church and religious processes that determine the status and prospects of Ukrainian Orthodoxy – a regular and indisputable proof of this. At the present stage of social and political development of the state and national-religious progress of people trying to represent the Ukrainian Orthodox Church as three religious movements (UOC-KP, UAOC UOC-MP) which not only keep a constant struggle for spheres of influence, but also have no an eucharistic unity with each other. This leads to the congregation and deconsolidation 43 Релігія та Соціум. – 2011. – №2(6) internal church confrontation. The dominance of georeligious space of Ukraine religious institution (UPC) which is not only subject to a foreign spiritual center (Moscow Patriarchate), but is in the hands of a skilled latest tool for promoting and imposing such a "supranational Christianity", Russian national hegemony, threatens the national security of our country. In this context the acute need for scientific analysis of the role and place of modern beyond hierarch structures (religious brotherhoods, missions, associations, etc.) which in one form or another, to varying degrees, seek to influence and affect the social and religious life in our time. Extrapolation of historical experience of the religious fraternities on current internal Church transformation allows developing such a relationship model as "secular element" and spiritual authority in the Church which takes into account not only moral but also church and canonical determinants of secular influence on church and religious life in Ukraine. Even moderate dominance in the domestic life of the Church beyond hierarch impact is rather negative than positive. Therefore updating common problems of movement and its role in the church and religious life of the Orthodox under statelessness is objectively deterministic, so the subject of our study is certainly relevant. In addition, the provisions set forth in article and findings shed light on some fragments of both church and secular history of Ukraine. Goals and objectives of the study are as conceptual objective and adequate historical and philosophical interpretation of the causes, forms, and methods of struggle for the restoration of Orthodox Commonwealth church hierarchy in 1620. Based on this theoretical and methodological guidance the author seeks to clarify and objectively interpret the role and place of the "secular element" in the struggle for preservation of cells Orthodox life in the post-Berest period and analyze specific legal measures to legalize the Orthodox Church in the Commonwealth. The main article content. Although the majority of bishops and believers of the Ukrainian Church (Kyiv Metropolis) generally accepted the idea of church union with the Roman Apostolic See, two very influential dioceses – Lviv and Peremys – remained faithful to Orthodoxy. Their heads, by order of Prince K.Ostrozhky convened Brest anti-union Cathedral which condemned the Uniate initiative and subjected to anathema uniate bishops (on the side of the church stood a combination of Metropolitan of Kyiv Mikhail (Rogoza) and five bishops of the Ukrainian Church). Radicalization of church and religious life of the late 16th – early 17th centuries (first generation post union) led to profound social and political transformation: interchurch controversy escalated and religious conflict which quickly escalated into a war on religious grounds. Be superfluous to prove that the union has put the church and religious policy in the Commonwealth level and general social problems of national scale. Bishop Sofron (Mudry) rightly stresses that "from a legal point of view of this fact had to be agreed and resolve the matter in favor of the salvation of the souls of believers." However, "the first thirty years after the Brest agreement - continuous historian and spiritual leader, – the power of the Commonwealth guided in solving this problem by delaying or basic solution gave only half-solutions, however, tolerant existing condition" [14, p. 228]. Objectively, this position of the Polish government was beneficial for a anti-union camp. The Orthodoxs are able to enhance their positions and move to counterattack in the battle for their religious rights. The famous Russian researcher A.Kartasheva, interprets the problem of self-preservation in the Orthodox post Berest period. She finds that Commonwealth did take into account their interests and drawn attention to the requests. Among the positive segments of the state policy of the Commonwealth relates primarily to "providing the opportunity and the Orthodox way of printed and verbal and general diet claim their oppression and constraints" [9, p. 664]. However, the situation was such that there was no one to represent the Orthodox at the state level. Realizing the threat of losing the apostolic continuity of spiritual authority in the Church the Orthodox make a successful maneuver in1608 which led Jeremiah Tysarovskoho the episcopal chair of Lviv. He received ordination from Anastasia, the metropolitan of Suceava (Romania). The Polish king did not object against the ordination only because the new bishop assured the monarch that he was a uniate [17, p. 470]. According to our observations in a confrontation between the Uniate and Orthodox 44 Релігія та Соціум. – 2011. – №2(6) clergy this happened very often. However, argues Mr. Antonovich, in most cases ordination "on the side" recognize neither canonical Orthodox, nor Uniates or Roman Catholics [3, p. 126-127]. Under these conditions the Orthodox was only one way – legal measures to maintain its religious freedoms. This mission took on a religious brotherhood. They helped in every way and helped the Eastern patriarchs and metropolitans [21, p. 164]. Fraternal effect becomes more efficient with the time when their activities were supported by the local gentry. In addition, the fraternity had wide social and material resources, forcing them to take into account both the original form of beyond hierarch church structures. In addition, religious fraternities were not only legitimate in the Commonwealth allowing them to influence the social and religious life in the state. Because the brothers took over the right to conclude and to submit various petitions, appear before the courts, etc. [4, p. 12-14]. It was recognized by the State legal status of religious brotherhoods encouraged aspirations of different segments of the Orthodox environment to join the Common movement. Thus, in 1616 Colonel Peter Konashevych-Sahaidachny with "all Army Zaporozhe" joined the Kyiv Brotherhood [5, p. 404- 411]. This event had become a new impetus in the fight against Orthodox Commonwealth for
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