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Journal articles on the topic 'Ukrainian Catholic Church in Canada'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Verbytskyi, Volodymyr. "Main Vectors of International Activity of the Ukrainian Greek Catholic Church." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 71–84. http://dx.doi.org/10.18290/rkult21122-4.

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During the 1950s and 1980s, the Eastern Catholic Church (sharing the Byzantine tradition) was maintained in countries with a Ukrainian migrant diaspora. In the 1960s, this branched and organized church was formed in the Ukrainian diaspora. It was named the Ukrainian Catholic Church (UCC). The Galician Metropolitan Department was headed by Andriy Sheptytskyi until 1944, and after that Sheptytskyi was preceded by Yosyp Slipiy, who headed it until 1984. In addition to the Major Archbishop and Metropolitan Yosyp, this church included two dioceses (in the United States and Canada), a total of 18 bishops. It had about 1 million believers and 900 priests. The largest groups of followers of the union lived in France, Yugoslavia, Great Britain, Brazil, Argentina, and Australia. Today, the number of Greek Catholics in the world is more than 7 million. The international cooperation of denominations in the field of resolving historical traumas of the past seems to be quite productive. An illustrative example was shared on June 28, 2013. Preliminary commemorations of the victims of the 70th anniversary of the Volyn massacres, representatives of the UGCC and the Roman Catholic Church of Poland signed a joint declaration. The documents condemned the violence and called on Poles and Ukrainians to apologize and spread information about the violence. This is certainly a significant step towards reconciliation between the nations. The most obvious fact is that the churches of the Kyiv tradition—ОCU and UGCC, as well as Protestant churches (All-Ukrainian Union of Evangelical Churches—Pentecostals, Ukrainian Lutheran Church, German People’s Church)—are in favor of deepening the relations between Ukraine and the European Union. A transformation of Ukrainian community to a united Europe, namely in the European Union, which, in their view, is a guarantee of strengthening state sovereignty and ensuring the democratic development of countries and Ukrainian society.

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2

Dzyra, Olesia. "UKRAINIAN PUBLIC ORGANIZATIONS OF CANADA AS SUPPORTERS OF THE GREEK CATHOLIC CHURCH IN THE 1930es." Almanac of Ukrainian Studies, no. 27 (2020): 83–87. http://dx.doi.org/10.17721/2520-2626/2020.27.12.

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In the interwar period of the twentieth century, the Ukrainian Greek Catholic Church in Canada tried to expand its influence on the public life in the diaspora. To accomplish this task, it enlisted the support of the conservative Canadian Sitch association (reorganized into the United hetman organization in 1934). In its turn, it helped the Sitch in every possible way and provided the permission for the legal functioning of their organization from the Canadian authorities. The monarchists published the articles about their activities and tasks of the society in the pages of Greek Catholic newspapers, such as "Canadian Ukrainian", "Ukrainian News". However, in the 30s of the twentieth century Greek Catholics and monarchists have broken off their relations. Coming of the new bishop, Vasyl Ladyka, instead of Nikita Budka, who began to distance himself from the society in the 1930s, resulted in the creation of the Greek Catholic own organization, the Ukrainian Catholic brotherhood, in 1932. Now UCB had to defend their views before the public. In the religious sphere, the society spread the Catholic faith in the Ukrainian rite, together with priests created parishes, built churches, supported church institutions, organizations, and so on. In the cultural sphere, it founded and financed Ukrainian schools, evening courses and lectures on Ukrainian studies, held concerts, sports competitions, drama performances, built people`s homes, and so on. In the public field it organized orphanages, shelters, hospitals, summer camps for young people, youth centers and so on. Not so actively, but still the fraternity reacted on the political events in Ukraine and joined the general actions of the national patriotic bloc of the Ukrainian public associations in Canada in support of compatriots. As a result, Greek Catholics became more actively involved in the social and political life of the diaspora on equally with Orthodox and communists.

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3

Dzyra, Olesya. "THE UKRAINIAN GREEK-ORTHODOX CHURCH OF CANADA (1918-1939): PROBLEMS OF BUILDING." Almanac of Ukrainian Studies, no. 23 (2018): 92–98. http://dx.doi.org/10.17721/2520-2626/2018.23.15.

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In the article it is done historiographical and sources study analysis of the material concerning to the activity of the Ukrainian Greek Orthodox Church of Canada (hereinafter referred to as UGOCC). The reasons influenced on its creation are shown. The main of them was the desire of the public activists to give possibility to the immigrants to attend their native church with Ukrainian divine service, deprived the influence of Rome and Moscow. The conditions in which Ukrainians consolidated on the basis of Orthodox religion were analyzed. Orthodox were mainly those who moved from Bukovina and Galicians, that past from Greek Catholic faith to Orthodox. The history of origin and further activity of UGOCC in the interwar period, according to valid norms of the Canadian legislation, is described in the research. The most important problems of the building of UGOCC, such as the lack of priests, searching for a bishop by Ukrainian origin, and the struggle for the recognition of the canonization by the Constantinople Patriarchate are defined. Specific peculiarities of functioning the UGOC on Canadian territory, its ties with the same church in Ukraine are characterized. So, UGOC of Canada gave great significance to the spiritual union with the Ukrainian Autocephalous Orthodox Church (hereinafter referred to as UAOC), on it repeatedly stressed in its councils. UGOCC recognized itself as a part of the UAOC, headed by the Metropolitan Vasyl Lypkivsky. Particular attention is paid to internal conflicts in the interior of the Orthodox church. During the interwar period the discussion question of the canonicity of UGOC of Canada is remained, which Ivan Teodorovych and most of the members of the church`s council aspired to, but a part of the public activists led by V. Svystun was against the connection with the Constantinople Patriarchate and resanctifying the Archbishop, because it would mean «treason» of UAOC in Ukraine and the Kyivan canons of 1921. Therefore, the article analyzes the main problems of the building of the Ukrainian Orthodox church in Canada in the interwar period as well as the ways to solve them.

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4

Babynskyi, Anatolii. "The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council." Ukrainian Religious Studies, no. 90 (March 31, 2020): 71–87. http://dx.doi.org/10.32420/2020.90.2087.

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The article covers the development of the idea of patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.

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5

Babynskyi, A. "“CALENDAR CONFLICTS” WITHIN THE UKRAINIAN GREEK-CATHOLIC COMMUNITY IN THE UNITED STATES AND CANADA IN 1950-1960." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 145 (2020): 5–9. http://dx.doi.org/10.17721/1728-2640.2020.145.1.

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The article covers the “calendar conflicts” on the parishes of the Ukrainian Greek Catholic Church (Ukrainian Catholic Church) in the United States and Canada in the 1950s and 1960s, which led to the creation of parallel “old calendar” parishes in Chicago, Cleveland, Philadelphia and Washington. The arrival and adaptation of the post-war wave of Ukrainian immigrants to life in the United States and Canada were accompanied by a series of conflicts with representatives of the “old” emigration, including in the religious sphere. The desire to overcome disorientation in the new environment and to slow down the process of assimilation prompted representatives of the third wave of emigration to maximize the preservation and exacerbation of those elements of the religious tradition that would, on the one hand, more closely associated them with their homeland and, on the other, separated them from their surrounding culture. This approach did not always coincide with the desires of the descendants of previous waves of immigrants and the leadership of the UGCC in these countries, which sought a more in-depth adaptation of church life to local culture. As a result, the third wave of the Ukrainian emigration developed a phenomenon of the diasporic religion inherent for the first generations of immigrants in general, and which comprises the formation of such a religious environment (the “old” calendar became one of its elements), institutions and discourse that would connect newly arrived immigrants to their homeland and keep them from assimilation.

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6

Laverdure, Paul. "Comptes rendus / Reviews of books: Eastern Christians in the New World: An Historical and Canonical Study of the Ukrainian Catholic Church in Canada." Studies in Religion/Sciences Religieuses 36, no. 1 (March 2007): 183–84. http://dx.doi.org/10.1177/000842980703600125.

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7

Tataryn, Myroslaw. "The Religions of Canada ed. by Jamie S. Scott, and: Father Achiel Delaere (1868–1939): The First Eastern Rite Redemptorist and Canada’s Ukrainian Catholic Church by Jozef de Vocht." Canadian Ethnic Studies 47, no. 4-5 (2015): 371–74. http://dx.doi.org/10.1353/ces.2015.0049.

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8

Bulyha, Iryna. "Christian denominations of Volyn region in the conditions of transformation of modern Ukrainian society." Religious Freedom, no. 20 (March 7, 2017): 82–84. http://dx.doi.org/10.32420/rs.2017.20.868.

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The social transformations taking place today in Ukraine are accompanied by the intensive development of denominations, among which in the Volyn region championship holds Christian in their kind - Orthodox (Ukrainian Orthodox Church of the Moscow Patriarchate, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church, independent Orthodox communities ), Protestant (Baptists, Pentecostals, Adventists, Jehovah's Witnesses and others), Catholic (Roman Catholic Church, Ukrainian Greek-Catholic Church) community.

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9

Trochanowski, Arkadiusz. "Ukrainian Greek Catholic Church ecumenical concept." Studia Koszalińsko-Kołobrzeskie 23 (2016): 201–11. http://dx.doi.org/10.18276/skk.2016.23-13.

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10

Kyiak, S. "The identity of the Ukrainian Catholic Church of the Byzantine rite in the context of its universality." Ukrainian Religious Studies, no. 24 (November 26, 2002): 75–85. http://dx.doi.org/10.32420/2002.24.1376.

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The Ukrainian Catholic Church of the Byzantine rite, which secured the name of the Ukrainian Greek Catholic Church, as the heir to the Kiev Church and as the Eastern Catholic Church, serves today and served in the past as an example of the harmonious inculturation of Christianity in Ukrainian society, which it has promoted. evangelism in communist and post-communist times.

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11

Kyiak, S. "Territorial Realization of the Universe of the Ukrainian Catholic Church of the Byzantine Rite." Ukrainian Religious Studies, no. 25 (December 27, 2002): 97–105. http://dx.doi.org/10.32420/2003.25.1432.

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The Ukrainian Catholic Church of the Byzantine Rite (hereinafter referred to as the OCHRC), as the heir to the Kyiv Church and as the local Eastern Catholic Church, by which history affirmed the name of the Ukrainian Greek Catholic Church, preserving the Eastern Christian Tradition, and developing national church traditions. This dual unity of the OCHS has been and remains a testament to its universal character, which is inherent in the entire Catholic Church.

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12

Kapeliushnyi, Valeriy. "HISTORIOGRAPHIC STUDY STUDIES UKRAINIAN GRECO-CATHOLIC CHURCH." Journal of Ukrainian History, no. 40 (2019): 142–45. http://dx.doi.org/10.17721/2522-4611.2019.40.18.

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13

KOCHAN, Natalia. "The Ukrainian Greek-Catholic Church on Ecumenism." Journal of Eastern Christian Studies 54, no. 3 (July 1, 2002): 269–85. http://dx.doi.org/10.2143/jecs.54.3.1077.

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14

Sorokowski, Andrew. "Russian orthodox archbishop denounces Ukrainian catholic Church." Religion in Communist Lands 14, no. 3 (December 1986): 319–20. http://dx.doi.org/10.1080/09637498608431279.

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15

Pshenychnyi, T. "THE ROLE OF THE UKRAINIAN GREEK CATHOLIC CHURCH IN THE NATIONAL EDUCATION OF SOCIETY IN THE FIRST HALF OF THE 20th CENTURY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 138 (2018): 60–64. http://dx.doi.org/10.17721/1728-2640.2018.138.13.

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An integral part of society's life was and remains the church. Ukrainian church space was built on the heritage of generations and subsequently could become an integral element of the national revival of the Ukrainian people. In the twentieth century, it was clearly represented by the Ukrainian Greek Catholic Church, which was able to become the center of the national movement and the creator of the national intellectual elite, a promoter of justice in Soviet times. This article is devoted to the mission of the Ukrainian Greek Catholic Church in Ukrainian society, the activities of its clergy and bishops in preserving the national identity of the Ukrainian people.

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16

Kyiak, S. R. "Foundations and history of the formation of the social doctrine of Ukrainian Catholicism." Ukrainian Religious Studies, no. 33 (February 22, 2005): 85–96. http://dx.doi.org/10.32420/2005.33.1567.

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The problem of becoming a social doctrine of Ukrainian Christianity, in particular Ukrainian Catholicism, has become especially relevant today in theological, philosophical and religious sciences, since objective study contributes to the production of not only a true picture of the Church-theological identity of the Ukrainian Orthodox ), which entrenched the historically and theologically not justified name - Ukrainian Greek Catholic Church (UGCC), but also the place and role of Christianity in modern times. to this Ukrainian public life in general. Ukrainian Catholicism, represented by the Ukrainian Catholic Church, the heir to the Kyiv Church, has accumulated significant experience of collaborating with the public in various spheres of its activity, including in the social sphere, for more than a thousand years.

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17

Madey, N. M. "Ukrainian Greek Catholic Church in the context of Uniate Churches." Ukrainian Religious Studies, no. 17 (March 20, 2001): 79–88. http://dx.doi.org/10.32420/2001.17.1130.

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Throughout history, the nature of the UGCC is at the center of the attention of researchers. Until now, they are divided into "Westerners" - supporters of Romanization of the church, that is, its purely Catholic nature, and "Byzantines" - those who defend its eastern rite. In addition, the study of the history of the Ukrainian Greek Catholic Church can be divided into two groups: negativist works (in particular, Orthodox or similar to Soviet historiography) and apologetic works (Catholic, in particular, Ukrainian Catholic historiography). The first group is primarily represented by the works of Ukrainian Soviet historians of the postwar period, which have very well-known names: "Unia: the path of betrayal and disgrace", "UniCity - an instrument of clerical anti-communism", "Uniate Church - enemy of the Ukrainian people", "The reactionary role of the union in the history of Ukrainian people "etc. Of course, the significance of such ideologically exacerbated "research" as a scientific development is doubtful. They have, if not scientific, but rather a journalistic character.

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18

Tataryn, Myroslaw. "Russian Orthodox attitudes towards the Ukrainian Catholic Church." Religion in Communist Lands 17, no. 4 (January 1989): 313–31. http://dx.doi.org/10.1080/09637498908431440.

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19

Zahrebelnyi, Ihor. "Havryil Kostelnyk and discussion about the status of thomism in theological culture of Ukrainian Greek Catholic Church." Ukrainian Religious Studies, no. 86 (July 3, 2018): 66–73. http://dx.doi.org/10.32420/2018.86.708.

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The article of Ihor Zahrebelnyi «Havryil Kostelnyk and discussion about the status of thomism in theological culture of Ukrainian Greek Catholic Church» addresses attitude to Thomistic methods of theology within Ukrainian Greek Catholic Church of Inter-War Period. First of all, it razes the cliché that Greek Catholic philosopher and theologian Havryil Kostelnyk belonged to Neo-Thomism. And further it analyzes specific character of Anti-Thomistic position of Kostelnyk and reaction of other Greek Catholic intellectuals and bishops, first of all ‒ Josyf Slipyi ‒ to it. It proves that attempts of Slipyi to substantiate Thomism as element of Ukrainian intellectual culture were justified.

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20

Terlecky, John. "Ukrainian Bishop, American Church: Constantine Bohachevsky and the Ukrainian Catholic Church by Martha Bohachevsky-Chomiak." Catholic Historical Review 105, no. 1 (2019): 176–77. http://dx.doi.org/10.1353/cat.2019.0039.

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21

Bociurkiw, Bohdan R. "The Ukrainian Greek Catholic Church in the Contemporary USSR." Nationalities Papers 20, no. 01 (1992): 17–30. http://dx.doi.org/10.1080/00905999208408219.

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In 1944, the Soviet Army recaptured Galicia and Transcarpathia from the Germans, and the last stronghold of Ukrainian Greek Catholicism fell under Soviet control. Following the arrests of all Uniate bishops and of the “recalcitrant” clergy, the Lviv Sobor of March 1946 nullified the 1596 Union of Brest, which first established the Greek Catholic Church, and forcibly “reunified” the Uniates with the state-controlled Russian Orthodox Church. The post-World War II period saw the gradual suppression of the Uniate Church throughout Carpatho-Ukraine, Poland, and Eastern Slovakia, and marked the beginning of more than four decades of struggle for Eastern Rite Ukrainian Catholics in the USSR to maintain their banned Church against the overpowering alliance of the Soviet regime and the Russian Orthodox Church. Despite the enforced “reunification,” the Greek Catholic Church has remained the most important cultural and institutional preserve of national identity in Western Ukraine. The following is an examination of the Ukrainian Greek Catholic Church's attempts to assert its right to legal existence since the beginning of political and social revitalization under Mikhail Gorbachev.

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22

Kobryn, M. "Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC." Ukrainian Religious Studies, no. 69 (May 16, 2014): 49–59. http://dx.doi.org/10.32420/2014.69.379.

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In the article Kobryn Mykhaylo «Symbiosis okcydental and oriental greek-catholic group as a identity of the UGCC» has been investigated the evolution of Okcydental and Oriental identity groups within the Ukrainian Greek Catholic Church. The concept of «religious identity» has been determined. The interaction and relationship of Okcydental and Oriental Greek- Catholic groups has been analyzed. The method of combining pro-Western and pro-Eastern identity groups in the creation of a common identity of the Ukrainian Greek-Catholic Church has been considered.

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23

Volonyts, Vira. "The activity of the Roman Catholic Church on the territory of Right-Bank Ukraine at the end of XVIII – in the beginning of XX c.: historiographical discourse." Bulletin of Mariupol State University. Series: History. Political Studies 10, no. 27 (2020): 7–19. http://dx.doi.org/10.34079/2226-2830-2020-10-27-7-19.

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This article gives a detailed analysis of historiographical sources concerning the problems of the activity of the Roman Catholic Church on the territory of Right-bank Ukraine at the end of XVIII – in the beginning of XX c. The scientific research on this topic is composed according to the chronology of problematic principles, therefore three consistent stages and their characteristics are given: I period – the first part of XIX c. – the beginning of XX c. – the time of establishing and developing Ukrainian historical studies and setting up Ukrainian national historiography. During that period scientists studied the peculiarities of domestic and foreign policy of the activity of the RCC in Right-bank Ukraine. The majority of scientists acknowledged an evident pressure of the RCC on the orthodox region and pro-Polish position of Church from the one side, but from the other - limiting anti-Catholic policy of Russian government. II period – 1917-1991 – the Soviet period. During this time the party ideologization of Ukrainian historical studies was realized and Ukrainian foreign historical studies as alternative ones were formed, which examined the history of the Catholic church from the perception of social political processes in Ukrainian society. III period – 1991 – the beginning 0f 2000 – the modern period, that is characterized by deprivation of ideological stereotypes and implementation of new ideas, active cooperation with foreign centers. The variety of researched issues enlarged and now the subjects of scientific researches become the questions of legitimate regulation of church, its independence from temporal power, cultural educational and charity activities, financial economic provision of churches and monasteries, peculiarities of the state and development of the Roman Catholic orders, participation of the Roman Catholic priesthood in Polish liberation movement. However, until that times, scientific research is left beyond investigation of the Catholic priesthood cooperation with representatives of Ukrainian national movement in a region, social cultural church initiatives, artistic heritage of the Roman Catholic orders and so on.

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24

Nedavnya, Olga. "The place of Greek Catholicism in the self-identification of Ukrainians in their civilizational environment." Ukrainian Religious Studies, no. 12 (November 16, 1999): 106–14. http://dx.doi.org/10.32420/1999.12.1044.

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Among the significant religious factors that influenced and influence the cultural orientation of the Ukrainian nation, the phenomenon of Ukrainian Greek Catholicism is a unique place. In recent years, researchers of this phenomenon have focused their efforts primarily on identifying the national and consoli- datory role of the Ukrainian Greek Catholic Church in identifying the opportunities and achievements of the Greek-Catholic denomination in identifying Ukrainian Greek Catholics in their identity between the neighboring-Polish Roman Catholic and Russian Orthodox - ethnic groups.

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Verbytskyi, Volodymyr. "HIS BEATITUDE LUBOMYR HUSAR ABOUT THE UNITY OF THE CHURCH, STATE AND THE DIASPORA." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 5–9. http://dx.doi.org/10.17721/sophia.2019.13.1.

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The article considers a very important factor of His Beatitude Lubomyr Husar (Ukrainian Greek Catholic Church), who actively supported together with his followers, the most positive tendencies towards the development and pacification of Ukraine. The main idea of the article is to analyze, through the prism of the historical processes of creation and existence of the Ukrainian Greek Catholic Church, the work of His Beatitude Lyubomyr Guzar, as well as the influence of the phenomenon of the international activities of the Ukrainian Greek Catholic Church on and its cooperation with the state in various fields. culture, language and national traditions, as well as in the structure of the state and the foreign policy of Ukraine. In addition, the article discusses the great contribution of His Beatitude Lubomyr Husar, as the head of the Ukrainian Greek Catholic Church to the development and support of the Ukrainian diaspora abroad, which further contributed to the formation of numerous public associations of foreign Ukrainian in the world's states and linguistic, educational and cultural needs. The activity of public organizations of foreign Ukrainian is aimed at preserving its identity, language, culture and traditions. These activities are also implemented in joint projects of foreign diplomatic institutions of Ukraine and public organizations of foreign Ukrainian, directed, in particular, to scientific and educational projects, issuing periodicals with organizations, preparing and broadcasting television and radio programs, supporting Internet resources, publishing publications on Ukrainian topics. In mass media abroad, improvement of burial places (places of memory) of outstanding Ukrainian graves abroad, organization of children's lags her with the purpose of their acquaintance with the traditions of the Ukrainian language, literature, history of Ukraine, providing educational institutions with the study of the Ukrainian language and cultural centers of print, photo, audio, video production, objects of national symbols, publishing scientific, journalistic, artistic works and collections for communities of foreign Ukrainian, as well as works of foreign Ukrainian, translation of works of Ukrainian literature in foreign languages, popularization of the Ukrainian language, literature ry, culture, history and traditions of the Ukrainian people, including the teaching of the Ukrainian language, as well as other items in the Ukrainian language, fabrication and installation of plaques, dedicated to outstanding figures of Ukrainian history, science and culture and historical events.

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Pshenychnyi, T. "UKRAINIAN GREEK CATHOLIC CHURCH IN THE SECOND HALF OF THE 20TH CENTURY: THE ANALYSIS OF MODERN HISTORIOGRAPHY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 137 (2018): 34–38. http://dx.doi.org/10.17721/1728-2640.2018.137.2.06.

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Ukrainian Church History is a great field for scientific research. The 20th century was a kind of test for the survival and self-determination of Ukrainian churches. Through the spread of general pressure on the Ukrainian national movement, a repression mechanism was introduced against the Institute of the Church as an integral part of the social life of Ukrainian people in the Soviet Union. A characteristic feature of the anti-church campaign in the Ukrainian SSR was the introduction of a “new” model of social relations, built on the principles of atheism and godlessness. The only legal national church until March 1946, which opposed this path, was the Ukrainian Greek Catholic Church. In the second half of the 20th century its clergy, while in an unlawful position in the USSR, remained in the center of the Ukrainian resistance movement against the Soviet system. The article presents the modern view of domestic and foreign scholars on the history of the Ukrainian Greek Catholic Church in the second half of the 20th century. On the basis of a broad historiographic base, an attempt was made to show the place of the UGCC in the Ukrainian national movement, its influence on the democratization of social processes in the second half of the 1980s, and others. Thanks to the works of foreign historians, the relevance of church issues in the study of socio-political processes in the USSR is shown. According to some scholars, ignoring this it is impossible to understand the phenomenon of the national movement itself, including in the western regions of the Ukrainian SSR.

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Nedavnya, Olga. "Feature of institutionalization processes in Ukrainian Greek Catholicism in modern conditions." Ukrainian Religious Studies, no. 66 (February 26, 2013): 301–8. http://dx.doi.org/10.32420/2013.66.277.

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The development of each Church is denoted by one or another landmark, most of which are well-known to all, although there are also few known or those whose influence on the evolution of the Church is not evident. The Second Vatican Council is an event that, without exaggeration, can be a determinant of the time "before" and "after", not only for the Catholic Church, where it took place. Since this Cathedral was a significant stage of qualitative development, or not the oldest continuously existing institution, the consequences of its decisions, including the consequences of the remote, are interesting to study, in particular, from the point of view of their influence on further institutionalization processes in the Church. This is an interesting field of research for many religious scholars, but in this exploration we are currently focusing on the specifics of the course of institutionalization processes in the modern Ukrainian Greek Catholic Church as a special part of the post-assembly Catholic Church, as one that inherited the advantages and problems of the Christian East , and the Christian West.

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28

Nedavnya, Olga V. "Ukrainian Greek Catholicism: Prognoses for Development." Ukrainian Religious Studies, no. 48 (September 30, 2008): 182–97. http://dx.doi.org/10.32420/2008.48.1984.

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The assessment of the prospects for the development of the Ukrainian Greek Catholic Church in the spiritual field of modern Ukraine should first of all be based on the achievements and problems of this Church that it has today. According to studies of the modern UGCC, it demonstrates a relative stabilization of development. Despite the persistence of self-identity seeking for Ukrainian Greek Catholicism, which is not difficult, the evolution of Greek Catholicism as a Catholic denomination continues, which is particularly evident in the Church's practical activity. The regional features present in it are determined by the local specificity of the social status and, accordingly, the specificity of the tasks of pastoral work in different Ukrainian territories. The Ukrainian status of the UGCC is manifested not in the transfer of its leadership to the capital, but in its significant activities for society (spiritual, educational, social and charitable), which Greek Catholic factors seek to direct accordingly. In general, the current status of the UGCC can be judged to be sufficiently competitive in the "religion market" in today's pluralistic Ukraine.

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Moroz, Volodymyr. "Doctrine of Ukrainian Greek-Catholic Church about government election as a way to social change." Ukrainian Religious Studies, no. 73 (January 13, 2015): 244–52. http://dx.doi.org/10.32420/2015.73.530.

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Author analyses the teaching of the Ukrainian Greek-Catholic Church over importance of democratic elections. The principles, which Church proposes as background to participation in elections, are explored.

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30

Opanashchuk, Petro. "The soviet period in history of ukrainian greekcatholic church in national and foreign historography. Review: Taras Pshenechnyi. Ukrainian Greco-catholic church (1939 – 1991): historography. Monograph. Kyiv: FOP Blohin O.A., 2017. 428 p." European Historical Studies, no. 11 (2018): 276–81. http://dx.doi.org/10.17721/2524-048x.2018.11.276-281.

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The book analyzes scientific papers, available nowadays, that deals with the history of the UGCC. The author indicates the situation of lack of detailed and analytical researches in the historiographical complex of the problem, which is informationally limited and includes many composite works that do not meet the requirements of modern scientific researches. Main attention in the monograph is focused on the historiographical heritage formed by researchers in emigration. The author notes that the patriotic concept of studying the history of Ukraine in general and the history of the Ukrainian church in particular was formed exactly among emigrants. The historiographical analysis is based on special methods of historical and historiographical studies. The result of the research contributes to an objective coverage of the issue of historiography of Ukrainian Greek Catholic Church in the period of 1939-1991. The monography is complete and independent research. The monography can be usefull for ukrainian scientists, represents of Ukrainian Greek Catholic Church and all interested in studying the history of Ukrainian church. The monography can be used for further researches in history of religious movements and organizations in Ukraine

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Rozlutska, Galyna, and Mariana Sokol. "The Paradigm of Zakarpatya Greek Catholic Church of Ukrainian National Consciousness Development (1771–1867)." Journal of Vasyl Stefanyk Precarpathian National University 7, no. 1 (April 21, 2020): 57–63. http://dx.doi.org/10.15330/jpnu.7.1.57-63.

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Nowadays under the influence of external dynamic factors, the gap between Ukrainians and the spiritual traditions of the Ukrainian nation is widening. Globalization, internationalization and technologicalization are contributing to the spread of alien ideologies in the Ukrainian society that give rise to the formation of a mercantile-pragmatic outlook in the younger generations. The need for constructive-critical rethinking of the experience of the past and creative interpretation of its positive achievements in the construction of qualitatively new strategies for the spiritual healing of the Ukrainian nation is exacerbated. The aim of the article is to link the influence of the Greek Catholic Church on the formation of the national consciousness of the population of Transcarpathia between 1771 and 1867; identify the socio-historical factors behind the formation of the Greek Catholic Church in Transcarpathia in the context of nationalization; to analyze the cultural, educational and organizational-pedagogical activities of the Greek Catholic clergy. To achieve this goal, the following methods have been used: аnalytical and synthetic methods to analyze the source of the study; the problem-chronological method for the coverage of historical events and processes in the ontogenetic development of the ideology of the Greek Catholic Church; comparative-historical method for comparing historical facts and phenomena, revealing their characteristic features; manifestations in the cultural-educational, pedagogical activity of the Greek Catholic clergy. The scientific novelty of the obtained results is that the socio-political and socio-cultural conditions of the Greek Catholic Church in Transcarpathia in 1771–1867 have been revealed. The leading role of the Greek Catholic Church in national consciousness formation of Transcarpathian Ukrainians, which was structured due to the institutional design of the church, has been identified. The main ideological and political transformations of the Greek Catholic clergy in search of their national nature have been analyzed. On the basis of the analysis of historical events of the period from 1771 till 1867 in the development of the Greek Catholic Church in Transcarpathia it can be outlined the main results of the study such as the isolation of positive features, in particular, the canonization of Mukachevo and Prešov Dioceses, the increasing number of parishes and believers and the falls and negative aspects like manifestations of madyarization. It has been proved that the institutional registration of the church became an effective mechanism of self-identification of Transcarpathian Ukrainians through the preservation of the Church Slavonic language in liturgical services and its support in Hungarian environment. It has been found that national ideas crystallized in the environment of patriotic priests, which, under the pressure of socio-political influences of that era, sought to find their nationality in various ideological directions: Moscow, Austrophil, etc. The conducted research makes it possible to conclude that the institutional design of the Greek Catholic Church in Transcarpathia is conditioned by socio-historical influences, the canonization of Mukachevo and Prešov Dioceses, the increase in the number of parishes and parishioners in the period 1771–1867.

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Schlichting, Carl. "In-Situ Treatment of Paints in a Ukrainian Catholic Church." APT Bulletin 20, no. 4 (1988): 14. http://dx.doi.org/10.2307/1504235.

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Pshenychnyy, Taras. "THEORETICAL AND METHODOLOGICAL APPROACHES OF THE STUDY OF THE SOVIET PERIOD IN HISTORY UKRAINIAN GRECO-CATHOLIC CHURCH." Journal of Ukrainian History, no. 40 (2019): 52–60. http://dx.doi.org/10.17721/2522-4611.2019.40.7.

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The evolution of contemporary humanitarian science takes place under the influence of a wide range of processes that affect the human consciousness, stirring up interest in it in the knowledge of a new, in understanding its past. Recent events that filled the Ukrainian society, actualized the demands of the people to history in their local and global dimensions. Being under the constant influence of the mass media, who often submit a limited interpretation of the facts, a contemporary Ukrainian citizen has a desire for a creative study of the experiences of past generations. The hybrid Russian-Ukrainian War convincingly emphasized that knowledge of its own history is an integral part of the national security of the state, which can be built by anyone who considers Ukraine as their homeland, identifies with it a story of its kind. In studying the history of the Ukrainian Greek Catholic Church in the Soviet era, historical science enjoys both generally accepted and special methodological principles that emerged during the second half of the twentieth century. in the environment of both Ukrainian scientific emigration and post-Soviet era. It clearly reflects the historical background of the period and its impact on the functioning of scientific institutions, the formation of scientific research areas, etc. Among the key issues was the study of the historiographical description of the relationship between the Russian Orthodox Church and the UGCC, the Greek Catholic underground, the dissident movement in its environment. It was in the environment of the Ukrainian Greek-Catholic emigration that the themes of such studies were born, which later only entered the western historiography, and hence the contemporary historical thought. Each of them contained some emotional coverage of the problem, and somewhere with elements of the archaic approach to highlighting the complex issues of the history of Ukrainian Greek Catholicism. However, in our opinion, this is perhaps the best way to understand the essence of the liquidation of the Greek Catholic Church and the repression against its episcopate, monasticism, clergy, etc. The article also focuses on the special terminology that should be used in the study of Ukrainian Greek Catholicism in the Soviet era. In particular, terms such as „unbreakable”, „Catacomb Ukrainian Greek Catholic Church”, „catacomb period of the UGCC”, „the history of the elimination of the UGCC” are highlighted and interpreted.

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Fylypovych, Liudmyla, and Anatolii Kolodnyi. "The Culture of State-Church and Church-State Relations: The Ukrainian Case." Roczniki Kulturoznawcze 12, no. 2 (June 17, 2021): 9–30. http://dx.doi.org/10.18290/rkult21122-1.

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The article is devoted to relations between Church and the Ukrainian State and analysis of their current state and prospects of development. The authors analyze some state–church approaches to the relationship between State and Church based on Ukrainian legislation and social concepts of churches. The main task of a modern state is to guarantee freedom of conscience to citizens and provide conditions for free functioning of religious organizations. Church also assumes certain responsibilities to the state and society. The article provides an overview of the attitude of the Catholic, Greek Catholic and Orthodox Churches to power. Referring to the practice of state-church relations and church-state relations in Ukraine, the authors deduce that the subjects of these relations do not yet demonstrate the appropriate level of culture of this relationship, and do not follow the rules of partnership between Church and State. The authors admit a possibility to constructively criticize each other’s positions and make mutual demands, contextualizing their interests and needs while forming this culture. At the same time, State should get rid of the remnants of Soviet totalitarian control over the activities of Church, and Church should renounce patronage and servility. For both State and Church, in the sphere of mutual relations, taking into consideration world models of civilized relations between them and referring to their own history of these relations and existing experience of communication with each other, there should be established a high culture of dialogue between State and Church, between secular and spiritual authorities.

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HORBACHEVSKYI, Taras. "Ukraine – Vatican: Interstate and inter-church relations (1991–2005)." Ukraine-Poland: Historical Heritage and Public Consciousness 11 (2018): 131–39. http://dx.doi.org/10.33402/up.2018-11-131-139.

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The article examines the stages of the formation of diplomatic relations between Ukraine and the Vatican in the 1990s. The chronology of official meetings and visits of officials was followed, the causes of difficulties with delaying the opening of the Ukrainian Embassy in the Vatican were identified. The Vatican was interested in a close relationship with Ukraine, where the Catholic Church was granted equal rights alongside other denominations, which served as a basis and example for further in-depth dialogue with the Russian Orthodox Church (ROC). The papal mission in Ukraine aimed to protect the status of the Catholic Church and to ensure religious freedom. The Vatican's policy towards an independent Ukraine, its support in the state's aspirations for European integration are analyzed. The importance of the visit of Pope John Paul II and his dialogue in Ukrainian society for the development of inter-church cooperation, inter-confessional dialogue, Ukrainian-Polish reconciliation in matters of historical memory was established. The disconnection of inter-denominational disputes smoothed out the activities of the All-Ukrainian Council of Churches and Religious Organizations, whose work was judged to be attended by the Pope. In his speech to the audience of the All-Ukrainian Council of Churches and Religious Organizations, the Pope emphasized the multicultural space of Ukraine. The framework of cooperation between Ukraine and the Vatican in humanitarian policy, social and educational programs is traced. Cooperation between the two countries has contributed to the growth of the moral authority of Ukraine, as a European state with Western European values. Countries seeking to join the European Union (among them Ukraine) paid great attention to the spiritual factors of European integration, attending various forums and meetings held by the Vatican. Keywords Ukraine, Vatican, Roman Catholic Church, diplomatic relations, ecumenism.

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Volik, Nadiia. "Nykyta Budka the first bishop of the Ruthenian Greek Catholic Church in Canada: the election process." Ukrainian Religious Studies, no. 83 (September 1, 2017): 139–47. http://dx.doi.org/10.32420/2017.83.779.

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Nadiia Volik. «Nykyta Budka the first bishop of the Ruthenian Greek Catholic Church in Canada: the election process». The circumstances and process of appointment a bishop for Greek Catholic communities in Canada are outline. Proved that the election and approval of the bishop were necessary to preserve the identity of the Rusyns, their culture and language, and also contributed of Greek Catholic Church formation in Canada and its further development.

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Nedavnya, Olga V. "UGCC on "Greater" Ukraine: Problems, Problems, Prospects." Ukrainian Religious Studies, no. 23 (September 10, 2002): 56–66. http://dx.doi.org/10.32420/2002.23.1356.

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The transfer of the governing seat of the Ukrainian Greek Catholic Church to the capital of Ukraine, though not equal to the Church's exit to “Greater” Ukraine, but prompts an analysis of the respective possibilities of the heir to the baptism of Vladimir. This is what the Head of her Church calls her, emphasizing essentially the main motive behind the decision to move her residence. In his "Address on the Construction of the Temple of the Ukrainian Greek Catholic Church in Kiev." Lubomyr Husar stressed that the UGCC, as "part of the Kyiv root", is now free in a free state. There is now an opportunity "to return the heart of our Church to the capital city of Kyiv, from where it was born, from where it was removed by cruel circumstances."

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Stokolos, Nadiya G. "An attempt at the ethno-confessional transformation of Orthodoxy in Poland (1923-1939)." Ukrainian Religious Studies, no. 24 (November 26, 2002): 12–20. http://dx.doi.org/10.32420/2002.24.1369.

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Neounia is one of the common names of the new unified church, which was introduced by the Polish Roman Catholic bishop on the Ukrainian and Byelorussian lands of Poland during the interwar period (1923-1939). This church had a number of other names: Catholicism of the Eastern Rite, Eastern Rite, Biblical (double-rite) union. Officially, it was called the Parishes of the Catholic Church of the Eastern Catholic Rite or of the Roman Catholic Church of the Eastern Rite. The Church, through which the Vatican sought to convert the "united East" into the bosom of Catholicism, was often referred to as a "government union", since it was in some cases facilitated by local government officials. The unofficial name - neounya - contrasted with the "old union" proclaimed in Brest in 1596.

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Zhuk, Andrii, and Oleh Bilous. "Regional Student Scientific Conference Dedicated to the 30th Anniversary of the Legalization of the UGCC "Ukrainian Greek Catholic Church in the Second Half of the 20th Century in Ukraine: Underground, Legalization, Formation" (Ivano-Frankivsk, November 2." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 14 (January 29, 2020): 252–54. http://dx.doi.org/10.52761/2522-1558.2019.14.26.

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On November 20, 2019, the Ivano-Frankivsk Academy of Ivan Zolotousty hosted a Regional Student Scientific Conference dedicated to the 30th anniversary of the legalization of the Ukrainian Greek Catholic Church "Ukrainian Greek Catholic Church in the second half of the twentieth century in Ukraine: underground, legalization, formation." The conference was supported by the Archbishop and Metropolitan of Ivano-Frankivsk UGCC Volodymyr Viityshyn and the Mayor of Ivano-Frankivsk. Frankivsk Ruslana Martsinkiva. The conference was co-organized by the Ivano-Frankivsk Academy Ivan Zolotousty, Ivano-Frankivsk National Medical University, Ivano-Frankivsk National Technical University of Oil and Gas, Vasyl Stefanyk Precarpathian National University, King Danylo University.

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Nedavnya, Olga. "The fruit of the Brest Union in the context of the axiological interests of Ukrainians." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 223–25. http://dx.doi.org/10.32420/2017.81-82.756.

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Obviously, it is about the Ukrainian Greek Catholic Church. I, the author of the article, suggest looking at her, taking into account all her hypostasis (as the Church of the Kiev Tradition as one of the Churches of the Ukrainian people), its ritual and organizational peculiarities, but to focus on how this Church performs one of the functions that are inherent in religious systems and organizations: a value-controlling function, and how this performance correlates with the national interests of Ukrainians.

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Mulyk-Lutsyk, Yuriy. "Brest Union in its prehistory and the beginnings of history." Ukrainian Religious Studies, no. 81-82 (December 13, 2016): 62–81. http://dx.doi.org/10.32420/2017.81-82.744.

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Among the first Orthodox hierarchs who bestowed the greatest benefit on the defense of the Ukrainian Church before the oppression of its Polish authorities (which further believed that the Orthodox Ukrainians and Belarusians were "bound by the Florentine Union") was Metropolitan of Kiev and Galicia, Joseph II Soltan 62 (1507-1522) . But his successes in this matter could not have a look for the further purpose, because the fate of the Orthodox Church under the Catholic power of the kings of Poland, which at the same time was the rulers of the Grand Duchy of Lithuania, was predetermined by the Catholic interests of Poland. When the Grand Duchy of Lithuania (and with it all the Ukrainian and Byelorussian lands) was an act of the Union of Lublin Poland (1569) incorporated into the Polish state, the implementation of the plan for the abolition of the Orthodox Church in this Catholic state was already a matter of the near-time.

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Bush, Peter G. "The Presbyterian Church in Canada and the Pope: One denomination's struggle with its confessional history." Studies in Religion/Sciences Religieuses 33, no. 1 (March 2004): 105–15. http://dx.doi.org/10.1177/000842980403300106.

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The Westminster Confession of Faith (1647), a subordinate standard of The Presbyterian Church in Canada, makes harsh, even offensive, statements about the Pope and the Roman Catholic Church. This paper explores how The Presbyterian Church in Canada has sought to balance the confessional nature of the church with its changing views of the Roman Catholic Church. Choosing not to amend the Westminster Confession of Faith, the church has adopted explanatory notes and declaratory acts to help Presbyterians understand the Confession in a new time.

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Dunn, Dennis J., and Bohdan Rostyslav Bociurkiw. "The Ukrainian Greek Catholic Church and the Soviet State (1939-1950)." American Historical Review 103, no. 2 (April 1998): 560. http://dx.doi.org/10.2307/2649870.

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Senyk, Sophia. "The Ukrainian Greek Catholic Church Today: Universal Values versus Nationalist Doctrines." Religion, State and Society 30, no. 4 (December 2002): 317–32. http://dx.doi.org/10.1080/0963749022000022888.

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Kyiak, S. "Church-Theological Foundations of Early Ukrainian Catholicism (XI-XII centuries)." Ukrainian Religious Studies, no. 29 (March 9, 2004): 48–59. http://dx.doi.org/10.32420/2004.29.1484.

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Early Ukrainian Christianity (XI-XII centuries) was based, as we know, on the one and only faith of Christ, which taught the right (that is, the "right") to believe in Christ and to rightly glorify Him in the presence of various false heretical teachings of that It also had a universal Catholic character, as it recognized, along with the Byzantine Church, as head of the Church the successor of St. Peter, the Pope. This allegiance of the Kiev Church to the apostolic leadership of the Church of Christ, even after the split of the Universal Church in 1054, remained a characteristic feature of Ukrainian Christianity.

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Shevchenko, Vitaliy Volodymyrovych. "The Problem of the Unity of Christian Churches in the Works of A.Richinsky." Ukrainian Religious Studies, no. 41 (December 26, 2006): 62–67. http://dx.doi.org/10.32420/2007.41.1854.

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In the history of the Christian Church in general, and Ukraine in particular, Orthodox-Catholic relations occupy an extremely important place. The dramatic, as a fact of church and religious life, they attracted the attention of a large number of scholars of different fields of knowledge and research interests. Arsena Rychynsky, a well-known Ukrainian religious scholar whose views on the problem of unity of the Christian Church, overwhelmingly, are scientifically valid, meaningfully original and prognostically relevant. Under such a review, we would like to update some of the researcher's provisions, which directly or indirectly correlate with the uniqueness in her Ukrainian expression. To this end, we recall that, by the exact definition of I. Lysyak-Rudnytsky, Ukraine is quite rightly considered a classic country of the unified tradition. Located on the border of the two worlds, by which we understand the Orthodox East and the Catholic West, it has become the subject of influence of both the Greek (Orthodox) and Roman (Catholic) Churches, which, after all, has caused acute religious and religious events in Rus-Ukraine. inter-confessional controversy and repeated attempts at Orthodox-Catholic reconciliation, and even unification.

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Skubko, Lesya. "Joseph Slipy as a builder of the Ukrainian Greek Catholic Church in the diaspora." Ukrainian Religious Studies, no. 66 (February 26, 2013): 262–66. http://dx.doi.org/10.32420/2013.66.271.

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In his research, the author focuses on the role played by Joseph Slipy in spiritual and religious education and the unification of the Ukrainian Greek Catholic Diaspora, as he affirmed understanding of the role and place of Ukrainian religious art and enlightenment as an indispensable component of the Eastern Christian tradition.

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Pereveziy, Vitaliy. "Educational activity of the Ukrainian Greek Catholic Church in the 20-30th years of the twentieth century." Ukrainian Religious Studies, no. 6 (December 5, 1997): 26–32. http://dx.doi.org/10.32420/1997.6.113.

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The main purpose of the educational activities of the Ukrainian Greek Catholic Church in the 20-30th years of the twentieth century. was the upbringing of the younger generation. The Church's Church created a holistic system of its activities, which was intended to broaden the Christian upbringing.

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Rousselet, Kathy. "Une Église nationale : l'Église gréco-catholique ukrainienne / A National Church: The Ukrainian Greco-Catholic Church." Archives de sciences sociales des religions 65, no. 1 (1988): 107–19. http://dx.doi.org/10.3406/assr.1988.2461.

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Soloviy, R. "Ukrainian Reformed Church: an attempt to implement the idea of a national church (20-30 years of the XX century)." Ukrainian Religious Studies, no. 11 (September 21, 1999): 51–56. http://dx.doi.org/10.32420/1999.11.1018.

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Patriotic religion reveals a great interest in the problem of the Ukrainian national church, the forms of its implementation in Ukrainian history and modern times. In the field of attention, in particular, the adequacy of the idea of the national church to the historical development and spiritual traditions of the Orthodox and Greek Catholic churches. At the same time, the Ukrainian mentality of the Protestant churches, their significance as a national preservation factor remains a very controversial issue. Given that Calvinism in Ukraine demonstrated its potential for socio-cultural adaptation in the era of the first national revival, and also witnessed its participation in the socio-political, cultural and educational processes of the modern period, the need to study this denomination in the context of the idea of a national church becomes of some relevance.

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