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Academic literature on the topic 'The Uniates of Pratulin'

Author: Grafiati

Published: 4 June 2025

Last updated: 15 July 2025

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Journal articles on the topic "The Uniates of Pratulin"

1

Kazimierz, Matwiejuk. "Kontekst historyczny procesu beatyfikacyjnego męczenników z Pratulina i ich duchowe dziedzictwo dzisiaj." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 217–45. https://doi.org/10.5281/zenodo.7845009.

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<strong>Historical context of the beatification process of the martyrs of Pratulin and their spiritual heritage today</strong> The trial of the Uniate martyrs from Pratulin in 1874 was started in 1919 by Bishop Henryk Przeździecki, the first ordinary of the resurrected diocese of Janów, i.e. Podlasie. The beatification of the Servants of God, Wincenty Lewoniuk and XII companions, was carried out in Rome on October 6, 1996 by Pope John Paul II. The attitude of the blessed Pratulin martyrs was shaped above all by the liturgy. The Synod of the Uniate Church, held in Zamość in 1720, contributed to the revival of religious life in Uniate dioceses through the in-depth formation of pastors and certain changes in liturgical rituals. Blessed martyrs from Pratulin grew up to sanctity in a climate of persecution provoked by politicized Orthodoxy. Their heroic testimony is the spiritual heritage of the Diocese of Siedlce. Successive generations of Christ's followers will recognize this heritage, accept it and consolidate it by living the Gospel, loving the Church and praying for the unity of divided Christians.

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2

Bernard, Błoński. "Unici Podlascy. Rozwój kultu Błogosławionych." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 359–82. https://doi.org/10.5281/zenodo.7845711.

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<strong>The Uniates of Podlasie. Development of the cult of the Blesseds</strong> This study presents the development of the cult of the Blessed Martyrs of Pratulin. The first part of the article presents a short history of the process of beatification. Then the author discussed the pastoral initiatives related to the cult of the Blesseds, e.g. founding of the Memory Association of Pratulin Martyrs "Martyrium" and the "Arka" Foundation, the Diocesan Family of Schools identified with Martyrs of Podlasie and the Brotherhood "Guardians of the Church". In the further part of the article, attention is paid to the development of the Sanctuary of Pratulin, numerous publications, exhibitions, film projects dedicated to the Blessed Units of Podlasie, as well as the solemn celebration of beatification anniversaries. The indicated initiatives and projects confirm that the diocese of Siedlce preserves the memory and develops the spiritual heritage of the Blessed Martyrs of Podlasie.

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3

Sobolewski, Zbigniew Kazimierz. "Duchowe dziedzictwo męczenników z Pratulina." Teologiczne Studia Siedleckie XIII (2016) 13, no. 2016 (2021): 133–44. https://doi.org/10.5281/zenodo.5547414.

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<strong>Spiritual legacy of the Martyrs from Pratulin</strong> This year  the diocese of Siedlce celebrates 20th anniversary of the beatification of Vincent Lewoniuk and 12 Companions, the Pratulin Martyrs for the faith. They were simple and ordinary people but spiritually matured what proves their martyrdom as well as their entire lives. The Martyrs of Pratulin sacrificed their lives for the unity of the Church and faithfulness to the Pope. Their faithfulness to the baptismal vows and love to the Church are clear patterns for the faithful of today to be followed. In this article we consider some selected aspects of the spirituality of the Pratulin Martyrs, that  are presented in the documents prepared for their beatification purposes and also numerous testimonies of their contemporaries. We will also point to their love for the Eucharist, prayer and the spirit of authentic piety that mark their lives. We will also present their commitment to the Pope and his teaching. The last feature that characterize the Martyrs is their devotion to Our Lady. The author, analyzing these and other elements of the spirituality of the Martyrs, poses the question about their relevance for the modern Church.    

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4

Kazimierz, Matwiejuk. "Aktualność świadectwa błogosławionych męczenników z Pratulina." Teologiczne Studia Siedleckie XIX (2022) 19, no. 2022 (2023): 323–39. https://doi.org/10.5281/zenodo.7845629.

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<strong>The actuality of the testimony of the blessed martyrs of Pratulin</strong> The jubilee of the session of the Collegiate Chapter of Łuków on the occasion of its 25th anniversary was an opportunity to recall the spiritual heritage of the blessed martyrs of Pratulin. It also became an obligation for the canons of this chapter to disseminate it. And this heritage is: life according to the Gospel, courageous profession of faith, evangelical hierarchy of values, faithfulness in small things, love of the Church and the Homeland.

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5

Skinner, Barbara. "The Kiev Academy Spoofs the Uniate Church." Russian History 41, no. 1 (2014): 23–38. http://dx.doi.org/10.1163/18763316-04101002.

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The partitions of Poland brought some three million Ukrainian and Belarusian Uniates, or Greek-rite Catholics, into the Russian empire by 1795. In 1794 Catherine II launched a massive campaign to convert her new Uniate subjects to Russian Orthodoxy, which succeeded in cutting the number of Uniates in her empire in half within two years. Ukrainian Orthodox clergymen trained at the Kiev Academy were instrumental in this conversion effort, and their arguments against the Uniate Church represented standard pro-Orthodox propaganda used by the Russian church and state to degrade the Uniates and to justify the efforts to abolish this church within the Russian empire. This paper introduces a previously unstudied source that illuminates the work of the Kiev Academy in continuing to promote a pro-Orthodox and anti-Uniate stance within the lighter medium of school theater. At the close of the eighteenth century, a professor at the Kiev Academy composed a humorous play that poked fun at the Uniates and promoted the Orthodox faith. This virtually unknown manuscript provides keen insights into the stereotyping of and prejudices against the new Uniate subjects of the Russian empire, which reinforced troubled religious relations in Russia’s western borderlands throughout the following century.

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Yarotskyi, Petro. "Russian Orthodoxy used by the Soviet, Moscow-Kremlin authorities to destroy Ukrainian religion and culture." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History / Editor-in-Chief R. A. Gorban. Issue 19. Part 2. Ivano-Frankivsk: IFA, 2024. 288 p. 2, no. 19 (2024): 130–32. http://dx.doi.org/10.52761/3041-1777.2024.19.2.12.

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The greatest tragedy for the Ukrainian Orthodox Church and the Ukrainian Greek Catholic Church occurred under the totalitarian Stalinist regime. Using the nineteenth-century proven scenarios of the tsarist autocratic Orthodox authorities' massacres of Uniates and Roman Catholics, the Soviet authorities used this historical experience to abolish the Union of Brest, sever the Ukrainian Greek Catholic Church's ties with the Vatican, and “reunite the Uniates” (Greek Catholics), as they said in Moscow at the time, “with their mother, the Russian Orthodox Church” (1946).

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7

Nasiłowski, Karol. "POBOŻNOŚĆ MARYJNA UNITÓW W ŚWIETLE PRYWATNYCH OBJAWIEŃ W JABŁONIU W LATACH 1875-1876." Teologiczne Studia Siedleckie XVI, no. 2019 (2020): 152–69. https://doi.org/10.5281/zenodo.3702394.

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Marian Piety of the Uniates in the light of private revelations in Jabłoń in theyears 1875-1876. The 140th anniversary of the revelations in Gietrzwałd as well as the 100th anniversary of revelations in Fatima prompts us to look again at Mary’s revelations. In Poland in the second half of the nineteenth century, just before the revelations in Gietrzwałd, previously unknown Mary’s revelations took place in Jabłoń - the southern region of Podlasie. On 22.05.1865 Tsar Alexander II issued a decree which liquidated the diocese of Podlasie against the church law and attached it to Lublin diocese. After that, Tsar proceeded to the definitive liquidation of the Uniate Church. The Unit was liquidated in Podlasie and Lubelszczyzna which was the only Uniate diocese of the Chełm. They wanted to join the Uniates to the Orthodox Church by force. As a result of the resistance, there was a bloody persecution for faith throughout Podlasie. Uniate people from Gęś and Jabłoń wrote to the Bishop of Lublin, Walenty Baranowski, about their difficult situation in that region. Their martyrs attitude in defense of the their temple and faith testifies about their incredible fortitiude. It was the faith in God that gave them a lot of strenght. The Unicians were convinced that they proudly fulfilled their duties. During the cruel persecution of the Uniates, supernatural phenomena (revelations) took place. The private revelations of God’s Mother took place in Jabłoń, Dawidy (18751876) Zabłocie (1876-1877). In total, thirteen times. Private Mary’srevelations gave the Uniates consolation, comfort and hope. Mary asked the Uniates for a daily prayer with a rosary. She assured them that this horrible time of cruel persecutions would pass soon. Documents confirming the fact of Mary’s private revelations in Jabłoń can be found for example in top secret despatches of the Ministry of the Interior and in the despatches of Warsaw General Governor, Paweł Kotzebue who was in power in the territories of the Polish Empire on behalf of the Tsar Russia Alexander II Nikolayevich as well as in the correspondence of the bishop of Lublin, Walenty Baranowski. Furthermore, numerous relations have been preserved, including the ones of Józefa Lisiecka, Jan Matczuk and Andrzej Mostowiec. The culmination of the testimony is Marianna Odnouss testimony made under oath regarding the miraculous healing of her siblings from the measles. During Mary’s private revelations, the Uniates recieved a strengthening in faith. God’s action in the action of the Holly Spirit (KK7). Therefore, it can be said that they were truly permeated by the gifts of the Holy Spirit, especially by the gift of the bravery, that led the Uniates to the fullness of ecclesial life and to the authentic professing of faith.

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8

Petrushko, V. I. "The Uniate Church in Western Ukraine in the Period of the German Occupation During the Great Patriotic War." Orthodoxia, no. 4 (May 22, 2024): 96–113. http://dx.doi.org/10.53822/2712-9276-2024-4-96-113.

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The Greek Catholic Church in Galicia underwent reform at the beginning of the twentieth century under the leadership of Metropolitan Andrey Sheptytsky and emerged as one of the primary supporters of nascent Ukrainian nationalism. Indeed, the first half of the twentieth century witnessed significant involvement of the Uniate Church in advancing the Ukrainian nationalist cause. The inevitable consequence of this political alignment of the Galician Greek Catholic Church was its overt collaboration with the German Nazis who occupied Ukraine during the Great Patriotic War. The article explores the most prominent instances of such activities by Uniate hierarchs and clergy. An example of the most cynical collaboration between the Galician Uniates and the German occupiers was the assistance provided by Metropolitan Andrey Sheptytsky to the Nazis in organizing the export of Ukrainian youth for forced labor in Germany. The Uniate Church continued to assist the German Nazis even when there were clear signs of their imminent defeat. In 1943, the leadership of the Galician Uniates actively assisted the Nazis in creating the 14th Waffen Grenadier Division of the SS (1st Galician) commonly referred to as the Galicia Division, comprising mainly Western Ukrainian Uniates. Such a position loyal to the German occupiers was intended to secure not only favorable conditions for the Uniate Church’s survival under the Nazi regime but also the opportunity to proselytize in the occupied eastern territories. However, the occupation authorities pursued a complex religious policy in Ukraine and were not inclined to strengthen any particular denomination. For this reason, the Galician Uniates were not permitted by the German occupiers to conduct missionary activities outside Western Ukraine.

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9

Beauvois, Daniel. "La Russie et les uniates. Esquisse historique." Slavica Occitania 29, no. 1 (2009): 159–78. https://doi.org/10.3406/slaoc.2009.2391.

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L’Église uniate, conçue à la fin du XVIe siècle pour rallier les orthodoxes du Commonwealth lituano-polonais à l’influence occidentale et romaine ne concerna les Russes qu’à partir du moment où ceux-ci s’emparèrent progressivement, à la fin du XVIIIe siècle, de tout le territoire de l’ancien Grand-Duché de Lituanie, notamment à partir de 1793. Dans un premier temps, cette confession hybride de rite orthodoxe et d’obédience catholique fut tolérée par Saint-Pétersbourg, puis supprimée en 1839, non sans résistance. Conservé dans la partie autrichienne, l’uniatisme fut développé par Vienne comme vecteur de l’ukrainophilie pendant tout le XIXe siècle. L’offensive russe de 1914-1915, puis celle de 1939 et celle de 1943-1944 remirent les uniates de Galide face aux Russes qui les liquidèrent à nouveau. Toujours vue par les Russes comme un cheval de Troie des jésuites, des Polonais, des Autrichiens, et des Ukrainiens, la religion uniate incarna toujours l’agressivité occidentale contre le rite oriental. Cette brève synthèse des relations des origines à nos jours tente de montrer l’instrumentalisation permanente du fait religieux par les autorités des parties en présence dans les confins européens de l’Est.

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10

Kuzicki, Jerzy. "Książę Adam Jerzy Czartoryski i jego obóz polityczny wobec grekokatolików." Prace Historyczne 150, no. 1 (2023): 91–120. http://dx.doi.org/10.4467/20844069ph.23.007.17944.

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Prince Adam Jerzy Czartoryski and his political camp towards Greek Catholics The article aims to describe the actions of Prince Adam Jerzy Czartoryski and his friends of the same political group directed towards Greek Catholics. Prince Adam Jerzy, firstly religiously indifferent, came into contact with Uniates’ problems at the beginning of the 19th century, as a curator of Vilnius Scientific Society. In that period he was a protector of Uniate Bazylian Convent. As a representative of authorities of the Kingdom of Poland he aimed to engage Uniates in development of people’s education. New opening for Czartoryski’s activities started with the Great Emigration after the failure of the November Uprising. As a leader of Hotel Lambert Prince Czartoryski observed with a great worry the liquidation of the Church Union in Russian partition. Several times he intervened by Pope Gregory XVI in favour of the persecuted people of Uniate Church. Apostolic Capital was then receiving journals, letters, and other proofs for Russian repressions. In 40s and 50s of the 19th century Czartoryski’s agents were involved in issues of Uniates living in Russian and Austrian partitions. Some examples of these actions were: giving the Roman Catholic Church Madonna del Pascola to Bazylian Convent, opening of Uniate Collegium and placing Galician clerics in Apostolic Capital. Moreover, initiatives for Greek Catholics among Polish immigrants were supported and also the foundation of the Greek Catholic Church in Bulgaria was backed up.

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Dissertations / Theses on the topic "The Uniates of Pratulin"

1

Tosi, Eric G. "The divisive union an examination into the historical events leading to the Union of Brest of 1596 and the creation of the Uniates /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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Books on the topic "The Uniates of Pratulin"

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Hajjar, Joseph N. Les Chrétiens uniates du Proche-Orient. Dar Tlass, 1995.

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Syvit͡sʹkyĭ, Petro. Blaz͡henni Pidli͡asʹki muchenyky z Pratulyna: Istorychnyĭ narys. Misioner, 1999.

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Les uniates. Le Cerf, 1992.

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Book chapters on the topic "The Uniates of Pratulin"

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Atanassov, Vladislav. "The Bulgarian Orthodox Church and Its Perception of the Bulgarian “Uniates”." In Stolen Churches or Bridges to Orthodoxy? Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-55442-2_8.

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2

Tatarenko, Laurent. "« Ne considérez pas cette grammaire simplement comme un livre ». Remarques sur les usages de l’imprimé dans les tensions entre uniates et orthodoxes ruthènes, de l’Union de Brest à Piotr Mohyła." In Bibliothèque de l'Ecole des Hautes Etudes, Sciences Religieuses. Brepols Publishers, 2023. http://dx.doi.org/10.1484/m.behe-eb.5.134752.

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"CONCERNING UNIATES IN GENERAL." In The Eastern Churches Trilogy: The Uniate Eastern Churches. Gorgias Press, 2001. http://dx.doi.org/10.31826/9781463207717-004.

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KALIK, JUDITH. "Jews, Orthodox, and Uniates in the Ruthenian Lands." In Polin: Studies in Polish Jewry Volume 26. The Littman Library of Jewish Civilization, 2022. http://dx.doi.org/10.2307/j.ctv2vr8vjf.10.

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Barber, Charles. "Michaēl Damaskēnos and the Poetics of Difference." In Eccentric Renaissance. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780190209001.003.0004.

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Abstract At the end of his career, Michaēl Damaskēnos painted a series of six panels. These are conceptually and formally complex, and they offer a remarkable and inventive response to the colonial culture of Venetian Crete. They present a quite distinct yet open vision of some key Christian theological concepts and their liturgical manifestations. Notably, Damaskēnos did not seek to unify the disparate iconographic and stylistic traits he employed in his paintings. Rather, in leaving them unresolved, he opens these images to two, if not three, separate audiences: Latin Catholics, the Greek Orthodox, and the Uniates who tried to bridge these communities. Damaskēnos’s great achievement was to allow his works to appear familiar to each of these groups.

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6

Fukushima, Chiho. "The Struggle between Confessional and Nationalist Groups for the Chełm–Podlasian Region: The 1905 Decree of Tolerance and Former Uniates." In The Tsar, The Empire, and The Nation. Central European University Press, 2021. http://dx.doi.org/10.1515/9789633863640-006.

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Conference papers on the topic "The Uniates of Pratulin"

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Földvári, Sándor. "Освіта греко-католицьких (уніатських) карпато-українських священиків у римо-католицьких семінаріях Імперії Габсбургів: як відображено в міграції богослужбових книг". У ALTITUDO MUNDI SPIRITUALIS. Духовність у сучасному світі: просвітницько-культурогічний підхід. Publishing House "Krok", 2024. http://dx.doi.org/10.37835/ams-2024-17-18-04-6.00.

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It is noted that the church union in the Capatian region was held on April 23, 1646, as a continuation of the Union of Brest in 1596, but with significant differences. It is compared that the Uniate religion in the territory of the Kingdom of Poland was materially and intellectually supported, while in the Kingdom of Hungary, Carpathian Rusyns inhabited the most backward region of the Habsburg Empire. In general, the Polish-Lithuanian lands had a well-developed infrastructure to support the Uniate Church, while the Habsburg Empire lacked resources for theological education and printing. This led to a constant supply of liturgical books from the Rzeczpospolita. The correspondence of Bishop Károly Esterházy to the Greek Catholic Archbishop of Lviv in Galicia about the sending of Catholic liturgical books from the Pochayiv Lavra, in particular the most important Supraslava Liturgicon, is studied. It is noted that studies at the Barbareum Seminary in Vienna, Tmava (Slovakia), and elsewhere provided seminarians with knowledge of the Byzantine liturgy, demonstrating the integration of Eastern and Western traditions in the church. Keywords: union, Polish-Lithuanian lands, uniates, seminarians, liturgical books.

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