Logos A Journal of Eastern Christian Studies Revue des études de l’Orient chrétien Журнал східньохристиянських студій Volumes 43–45, (2002–2004) This periodical is indexed in Religion Index One: Periodicals, the Index to Book Reviews in Religion, Religion Indexes: RIO/RIT/IBRR 1975– on CD- ROM, and in the ATLA Religion Database, published by the American Theological Library Association, 250 S. Wacker Dr., 16th Flr., Chicago, IL 60606, E-mail: [email protected], WWW: http://www.atla.com Logos: A Journal of Eastern Christian Studies Revue des études de l’Orient chrétien Журнал східньохристиянських студій A continuation of Logos: Periodicum Theologiae Trimestre (1950–1983) ISSN 0024–5895 Published by the Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies and the Yorkton Province of the Ukrainian Redemptorists © 2004 Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies Editor-in-Chief: Andriy Chirovsky (Sheptytsky Institute) Editor: Peter Galadza (Sheptytsky Institute) Managing Editor: Andrew Onuferko (Sheptytsky Institute) Associate Editor: Adam DeVille Book Review Editor: Myroslaw Tataryn (University of Saskatchewan) Distribution: Lorraine Manley Layout & Design: Key-Co. Enterprises tel. (613) 824-3878 fax (613) 824-9799 Editorial Board Alexander Baran (retired, University of Manitoba), Borys Gudziak (Ukrainian Catholic University), Bishop Lawrence Huculak, OSBM (Eparchy of Edmonton), John A. Jillions (Sheptytsky Institute), John Sianchuk, CSSR (Yorkton Province of the Ukrainian Redemptorists). International Advisory Board Johannes Madey (Paderborn), Jaroslav Pelikan (retired, Yale), Ihor Ševčenko (retired, Harvard), Robert Taft, SJ (retired, Pontifical Oriental Institute), Bishop Kallistos (Ware) of Diokleia (retired, Oxford). The editors and publishers assume no responsibility for statements of fact or opinion made by contributors to this journal. Editorial and subscription offices: 223 Main Street, Ottawa, Ontario, Canada K1S 1C4 Tel. (613) 236–1393 (ext. 2332) Fax (613) 782–3026 Email: [email protected] Web: www.ustpaul.ca/sheptytsky Subscription rate: Canada CDN $37.45 GST included; outside Canada CDN $40 or US $30 Contact [email protected] for airmail and shipping rates Cover design: Gilles Lepine Logo: Jacques Hnizdovsky Logos A Journal of Eastern Christian Studies Revue des études de l’Orient chrétien Журнал східньохристиянських студій Volumes 43–45 2002–2004 Table of Contents Editorial ......................................................................................... 1 Papers from the McGill University Conference, “The Spiritual and Intellectual Legacy of Metropolitan Andrey Sheptytsky,” November, 2001 Metropolitan Andrei Sheptytsky and the Religious “Tool-Kit:” A Re-Assessment of His Role in Early Ukrainian-Canadian History Miroslaw Tataryn............................................................................. 11 Metropolitan Andrey Sheptytsky: A Pioneer of the Sister Churches Model of Church Unity? Ihor George Kutash.......................................................................... 31 Metropolitan Andrei and the Orthodox Archbishop Vsevolod of Scopelos..................................................... 41 Lev Gillet (“A Monk of the Eastern Church”) and His Spiritual Father, Metropolitan Andrei Sheptytsky: An Analysis of Their Correspondence, 1921–1929 Peter Galadza .................................................................................. 57 Logos: Vol. 43–45 (2002–2004) Table of Contents Articles Convoluted Conjugality: Hymnographic Repression, Transference and Co-optation in the Byzantine Sanctoral’s Commemoration of Married Saints Brian Anastasi Butcher.....................................................................83 Rome’s Liturgical Instruction for the Eastern Catholic Churches George Gallaro...............................................................................149 The Catholic Syro-Malankara Church: Some Reflections on Its Canonical Status Past and Future John Madey.....................................................................................181 Romanus the Melodist: Drama as an Instrument of Theology Matthew Schroeder.........................................................................203 Whose Saints? How Much Can We Recognize Holiness beyond the Pale? Ron (Serafim) Grove.......................................................................253 La Liturgie Pénitentielle des Églises Syriaque et Copte Elias El-Hayek ................................................................................295 The Evangelical Potential of the Byzantine Liturgy in a Culture of Efficiency and Death Adam A.J. DeVille...........................................................................315 Notes, Essays, Lectures The Life and Times of Peter Mohyla, Metropolitan of Kiev Ronald P. Popivchak.......................................................................339 “Віки вічні” чи “віки віків”? Петро Ґаладза...............................................................................361 iv Logos: Vol. 43–45 (2002–2004) Table of Contents Book Reviews M. Basil Pennington, OCSO. The Monks of Mount Athos: A Western Monk’s Extraordinary Spiritual Journey on Eastern Holy Ground (Adam A.J. DeVille)................................................................ 369 Jaroslav Z. Skira and Myroslaw I. Tataryn, editors. Windows to the East: Eastern Christians in a Dialogue of Charity (Adam A.J. DeVille)................................................................ 372 Roman Cholij. Theodore the Stoudite: The Ordering of Holiness. (Peter Galadza) ........................................................................ 375 Maria Vassilaki, editor. Mother of God: Representations of the Virgin in Byzantine Art. (Eugene Ludwig) ..................................................................... 379 Contributors............................................................................. 383 The Metropolitan Andrey Sheptytsky Institute of Eastern Christian Studies Resources, Books, Academic Programmes v Note: Inconsistencies in the spelling of Andrei (Andrey), Kyiv (Kiev) and L’viv (Lviv) are due to the preferences of the authors. Logos: A Journal of Eastern Christian Studies Vol. 43-45 (2002-2004), pp. 1–10 Editorial: Reflections on the Visit to Ukraine of Pope John Paul II, 24–27 June 2001 It would be strange for a journal published by an institute, which is supported mainly by the Ukrainian Greco-Catholic Church not to comment on the momentous visit of Pope John Paul II to Ukraine in the summer of 2001. Papa Wojtyla is by no means the first bishop of Rome to come to Ukraine. He is, however, the first to successfully leave. No less an apostolic man than Pope Saint Clement, Peter’s third successor, was exiled by the emperor Trajan to the south of Ukraine and left his relics there, to be venerated by many generations to come. These relics would later be encountered by Saints Cyril and Methodius when they visited Kherson. Some of those relics were taken by them to Rome and installed in the great Church of San Clemente, while other parts were taken to Kiev by Saint Vladimir the Great and deposited in his Church of the Tithes. Kherson was also the place of exile for Pope Saint Martin I (†655), who was sent there at the behest of emperor Constans II, an enforcer of the Monothelite teaching. Martin would die a martyr’s death, not at the hands of pagan imperial authorities, but rather as a defender of the true faith against heretical teachers who fancied themselves Christian and who had made their pact with a supposedly Christian empire. True, there was no Roman emperor to banish John Paul II to Europe’s eastern reaches, but that did not stop a would-be emperor from the eastern reaches, the patriarch of Moscow, who harbors a neuralgic fear of his brother patriarch from Rome, from trying to forbid John Paul to come to Ukraine in the first place. There might have been trouble. There were threats of a popular uprising. Even civil unrest was predicted among a po- pulace that would bristle at the idea that a pope of Rome would 2 Andriy Chirovsky violate the “sacred territory” of the patriarch of Moscow. In Goebbels-like fashion, the articles from paid or simply lazy drones in the press came churning out systematically. One in- fluential media outlet per week – different every week – spread the universal message: Pope John Paul may not set foot on the soil of Ukraine, despite the invitation of its government and the bishops of both the Ukrainian and Roman Catholic Chur- ches, with their flocks of nearly six million people. In addition to the media efforts, demonstrations were orga- nized – pitiful, little demonstrations, but with icons, beards, and incense, they certainly made for a good visual and thus made the editor’s cut for the news. These demonstrations were organized and attended by members of three groups: the fac- tion of the Ukrainian Orthodox Church loyal to the Moscow Patriarchate; the movement to unite Ukraine, Belarus, and Russia; and the Communist Party. At first glance the third seems “not like the others.” But in reality they were very much alike: all three would like to see the return of one state with one closely allied church, just like the good old days. In the end, all that materialized was a couple of groups with a few pathetic demonstrators brandishing apocalyptic banners drawing supposedly horrific parallels between the 1941 Nazi occupation of Ukraine and the 2001 Papal Invasion. This was a nightmare for the press, of course.