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2009-03-06
Identity
The Ukrainian history perfectly differs from a history of Egypt. Millenium of the Ukrainian christian civilization fades as compared to five thousand years of written culture of Egypt. The Ukrainian Orthodox Church went by an own way not similar to a way of your sister Eastern Church.
But it is possible to understand the past of each other much more, having armed by own historical experience! Attempts of assimilation, foreign gains, church schysms, entering by empire in life of church alien to its politization - all this phenomena, clear both Copt, and Ukrainian. As be clear to us martyrdom for Orthodox faith, monastic feats, experience of personal religiousity, attentiveness concerning liberal divinity! And I hope, that these superficial items of information on a historical way of our national church community will help mutual enrichment both Copts and Orthodox Ukrainians on a common way of christian perfection.
Kyiv received Orthodox Christianity within the spiritual cultural context of Byzantium. It brought to it its own spiritual ideas and traditions as well which differentiated it from other countries within the Byzantine Christian civilisation.
Kyivan Christianity also has an ethno-cultural component, that of the Ukrainian people over the last thousand years. But even this component is not homogeneous. Different regions bring to the Kyivan Christian experience different traditions and even variations to the Rite of the Kyivan Church.
Ukrainians originally used the term “Rus” to designate the political entity of the Kyiv empire to which at that time the territory of Ukraine belonged. Originally “Rus” applied solely to the southern parts of Eastern Europe, while the northern parts were called Moscovy. Tsar Peter the First extended this name to the whole empire and entered it into official European nomenclature. After this the name “Ukraina”, as a special term for Ukrainian territory spread quickly, thus emphasising the fact that there was a difference between Ukrainians and their neighbours in the spheres of language, race, culture, national feelings and policy.
The Ukrainian language belongs to the eastern branch of the Slavic group of Indo—European languages. It ranks second (after Russian) among the Slavic languages in terms of the number of people who speak it. In third place is Polish, followed by Czech, Belorussian, Serbian, Bulgarian, Slovak and so on. The Ukrainian language is spoken by more than 50 million people living in Ukraine and beyond its borders.
Despite this three-fold delineation of the identity of the Kyivan Church, many other national and, now, even ritual groups belong to it. Belorussians, the Baltic peoples, Russians, Siberian Tribes, and others were and are members of the Kyivan Christian tradition. The Choir of Ukrainian Orthodox Saints indicates the full variety of national cultures represented.
Old Kyivan Dynasty
According to the early Primary Chronicle, written by the monk Nestor of the Kyivan Caves Monastery, Kyiv was founded by the brothers Kyi, Shchek and Khoryv and their sister Lybid. Kyi sat on the hill that is now Borychiv Descent, Shchek - on the hill now called Shchekovitsa, and Khoryv on the third hill called Khorevytsa. And they founded that town and named it in honour of the eldest brother - Kyi, present Kyiv.
The city received the name of the ruling prince of the Poliany tribal association. If the Chronicle is to be taken it face value, in 862 AD there were two princes of Kyiv - Ascold and Dir, the last in Kyi`s line. They were more likely to have ruled Kyiv at various times.
The first Kyivan princes mentioned in the Primary Chronicle were Askold and Dyr. There are several theories about their origins: some claim them to have been conquerers from Scandinavia - Varangians; others say that they were Slavs and even descendents of Kyi. Whether they actually reigned together is conjecture.
The first Kyivan princes began to unite neighboring tribes. Their power grew rapidly so that in 860 they were able to launch an expedition of 200 ships on Byzantium. They laid seige to Constantinople, but could not capture it and resorted to a peace treaty with the Greeks. After this campaign Byzantium began to reckon with its neighbor to the north.
While on the campaign Askold and Dyr became acquainted with Christianity and were baptized. Many others were baptized with them but paganism remained dominant until the collective baptism of Ukraine-Rus` in 988. It was the first Evangelizer and Baptizer of Ukraine, Prince Askold of Kyiv, who first inspired Ukrainians with the story of the protective Mantle. The feast in honour of the Protection of Our Most Holy Lady the Theotokos and cult of the Theotokos as the Protectoress under Ukrainian warriors from the most ancient times became an important feature of the Ukrainian church identity. Besides this cult has got specifically knightly, military character.
While on a naval campaign against Byzantium, Askold saw the Archbishop of Constantinople take a cloth, which was the relic of the Mantle, and simply lower it into the waters of the bay surrounding the city. Almost immediately, a storm broke out, destroying many of Askold`s ships.
He sued for peace and the Orthodox Patriarch, St Photios, sent Christian missionaries with Askold to Kyiv where numerous people received baptism.
Rurik dynasty
In 882 AD, however, the Varangian prince Oleg from Novgorod attacked Kyiv, killed both Ascold and Dir, and seized in Kyiv power of the new Scandinavian dynasty of Prince Rurik, his relative. Askold was buried on a hill above the Dnieper and St. Nicholaus church was built on the site of his grave.
As early as the 10th century, there were quite a few towns and fortresses in the Kyivan State: Vyshhorod, Trypilla, Chernihiv, Pereyaslav, Novhorod-Siversky, Putyvl, Liubech, Halych and Peresopnytsia to name the largest. The advantageous geographial location of Kyivan Rus benefited its trade as well as political and cultural contacts with Byzantium, the Orient and the Occident. The landof the Kyivan Princes expanded to the lower reaches of the Don, the North Caucasus, The Taman Peninsula and the Eastern Crimea. “In the year 945”, the chonicle reads, “the Drevliany rose up against Prince Ihor, who had levied exorbitant tribute on them. Ihoor`s widow, Princess Olha, quelled the uprising with wanton cruelty. Nevertherless, she was foorced to establish tax collection limits”. Ihor was Prince Rurik`s son.
Until Prince Sviatoslav, son of Ihor, came of age, the Kyivan state was ruled by Ihor`s wife, Olha (945-964). There are many theories and legends about her origins. The chronicle calls Olha “the wisest of all”, for she ruled the state wisely and prudently. The Varangians, who wielded great influence both in court and in the state during Olha`s reign, rapidly began to assimilate. Olha`s son and grandchildren had Slavic names.
It is beleived that in 955 Olha was baptized in Kyiv. In 957 she visited Constantinople as a guest of the emperor who welcomed her with the greatest honors. She also had contacts with the German emperor, Otto I.
Princess Olha died in 969. The Orthodox Church has designated her a saint.
Prince Volodymyr the Great (980-1015) was a grandson of Prince Ihor and St. Olha. Prince Volodymyr`s realm included diverse tribes with different languages and religions. The state was united only by the powerful rule of the prince and Volodymyr understood that this was not enough. He came to the conclusion that a genuine unifying factor would be a common religion.
Volodymyr himself was a zealous pagan. Statues of the pagan gods Perun, Dazhboh, Stryboh and others stood in front of his palace. But the prince realized that paganism was a religion of the past and could not be the unifying force he was seeking. He became interested in Christianity. There were Christians among Volodymyr`s retainers, among merchants and among the common people. One by one his western neighbors adopted Christianity.
A rebellion broke out in Byzantium and Volodymyr agreed to help the emperors, but for his help asked for the hand of their sister Anna in marriage. The emperors, for their part, demanded that he accept Christianity and he was baptized, probably in 987. The emperors did not want to keep their end of the bargain but were forced to concede when Volodymyr seized their city Korsun` (Khersones) in Crimea.
In 988 Volodymyr issued an order that all the people in his state were to be baptized. The prince addresses the Kyivans with these words: “He who is not babtized in the Pochaina River, be he rich or poor, a beggar or wage earner, shall be deprived of his property and excuted for opposing me.” The statues of the pagan gods were thrown into the Dnieper. On a designated day all the inhabitants of Kyiv came out to the river where they were baptized by priests. Outside of Kyiv the adoption of Christianity met opposition and for a long time the people worshipped not only the Christian God but the pagan gods as well. Some pagan customs have remained to this day adapted to Christian celebrations.
The adoption of Christianity was an event of great importance for Ukraine. Kyivan Rus` became an equal member in the sphere of powerful Christian states. Christianity brought with it a higher culture, greater ideals and moral values. The Christian Church also brought literacy and schools into Ukraine. Kyiv became a majestic city whose wealth and beauty surpassed that of many capitals of Europe. Volodymyr built churches in all the large cities. In Kyiv he built the great cathedral of the Mother of God. To maintain the church he designated one-tenth of his revenue; hence the church was known as the “Church of the Tithes”. (Desiatynna)
Following the example of the Greek emperors, Volodymyr began to dress in imperial clothes, wore a crown on his head and sat on a throne. His family crest, the trident, was minted on coins. St. Volodymyr`s Gold Trident (Tryzub) is a national emblem of the modern Ukrainian State.
The people honored their eminent prince both during his life and long after his death. Many legends grew up about Volodymyr the Great and the people called him “The Bright Sun”. The Orthodox Church proclaimed him a saint.
Alongside that, the adoption of Christianity as state religion strengthened the Kyivan state internation situation and the cultural ties with neighbouring countries, Byzantium in particular, which was indisputably positive significance.
The Great Prince of Kyiv, Volodymyr, formally adopted as the state religion from Byzantium, and the church of Rus-Ukraine was linked with the Patriarchate of Constantinople as the separate Metropolitan See of Kyiv, which enjoyed broad autonomy. It retained this status for centuries, enjoying a large degree of independence due to differences in language and culture. With the rise of Moscow, culminating in a patriarchate at first opposed and finally recognized by Constantinople, the Church of Kyiv passed under the authority of the new Patriarchate in 1686. (Important conditions of the agreement were not adhered to, however, resulting in Constantinople`s Tomos of 1924 which proclaimed the transfer of jurisdiction to be non-canonical and recognized the autocephaly of the Church of Poland, once a part of the Kyiv Metropolia).
The Christian Church flourished in reign of Yaroslav the Wise (1019-1054). In 1051 the first Ukrainian metropolitan, Ilarion, was chosen. He was a highly educated man, a magnificent orator and patriot. At that time there were six eparchies (bishop`s domains) in Kyivan Rus. The first monastaries appeared. In 1051 the Kyivan Cave Monastary (Pecherska Lavrd) was built. For many centuries it remained the cultural center of Ukraine. Schools were founded in monastaries and churches. Literature developed, and on his initiative, the first chronicle summary, a selection of the most important passages of all the chronicles, was compiled. Yaroslav also had all the existing laws written down and collected in one volume. This became The Rus` Law (Ruskaia Pravda) and it was applied through the whole realm.
In 1169 the Suzdal prince, Andrii Boholiubskyi, son of the Kyivan prince Yurii Dovhorukyi (1154-57) attacked Kyiv. Andrii despised Ukraine and her tradition of freedom and felt more at home in the lands of the Finnugrian tribes. His capital was the city of Volodymyr on the river Kliazma. Taking advantage of the fact that the Kyivan prince was involved in the internal struggle for power in Novhorod, Andrii sent a large army to Kyiv and took the city without a battle. For two days the conquerers plundered the capital, burned churches, stole treasures and killed the population. Kyiv had never experienced such ruin. This was the first criminal onslaught of the northern neighbors against Kyiv, and the first attempt in their age-long effort to subjugate the Ukrainian people.
The Polovtsians also attacked the Kyivan state, now weakened by internal conflict. The defense against the Polovtsians failed because they were frequently used as allies by one prince against another. The great epic poem. The Tale of Ihor`s Armament (Slovo o polku Ihorevi) describes the campaign led by Prince Ihor Sviatoslavych of Novhorod-Siversky in 1187.
The Turks invasion.
At the beginning of the 13th century, Mongolian and Turks (named as “Tartar-Mongol”) hordes united under the leadership of Genghis Khan, established a strong state and began the conquest of neighboring nations. Having subdued China, they began to move west and reached the northern Caucasus and the Don River. In 1222 they defeated the Polovtsians and stood at the borders of Kyivan Rus`. Even though the Polovtsians(Cumans) were fierce enemies of the Ukrainians, in these difficult times they turned for aid to the Ukrainian princes who agreed to help them. Together they fought in 1223 by the River Kalka, but the Tartars were victorious. Many Ukrainian soldiers were killed and six princes were taken prisoner and brutally tortured to death. Having reached the Dnieper, the Tartars turned back to Asia.
In 1236 the Tartars launched a new campaign to the West, this time under the leadership of the Khan Batyi. The invaders first laid waste the northern Slavic lands and then went south to the steppes along the Black Sea where they fought the remaining Polovtsians. In 1239, the Tartar-Mongolian hordes broke into Ukraine again, conquered Pereiaslav and Chernihiv and surrounded Kyiv. The Chronicle writes that Khan Batyi was so struck by the beauty of Kyiv that he did not want to destroy the city and called upon the Kyivans to surrender without fighting. The people refused. On December 6, 1240, after a fierce battle, the Tartars seized Kyiv. The conquerers plundered and destroyed the city.
From Kyiv, the Tartar-Mongolian hordes advanced farther west, destroying everything in their path. They conquered Volyn, went through Galicia, and from there went on to Poland, Hungary, Serbia, Croatia, Bulgaria. In the conquered lands, the Tartars extracted tribute from the people and issued charters (yarlyks) to the local princes giving them the right to continue ruling. They favoured those who declared their loyalty to the Khan and who brought the greatest number of gifts.
In the 15th century, as the power of the Tartar-Mongolian horde was beginning to decline, the Crimean khan broke away from them. The Crimean Tartars then came under the rule of the powerful Ottoman (Turkish) Empire. They seized the coast of the Black Sea and cut Ukraine`s trade routes to the south. Khan Menghli-Ghirei became an ally of the Moscovy Czar Ivan III and was encouraged by him to attack the Ukrainian lands under Lithuania. In 1482, the Tartars seized and destroyed Kyiv. From then on almost yearly they plundered Kyiv province, Podilia, Volyn , Galicia and southern Chernihiv province. They destroyed towns and villages, took thousands of people into captivity to Crimea, where they were sold into slavery. The captives were forced into hard labor far from their homeland. The worst fate befell those who became oarsmen on galley ships. Beautiful women were put in harems and children were put into schools and brought up in the Muslim faith. By the end of the 15th century, the Turks also began to attack Ukraine.
Ukraine under Lithuania and Poland
While the Ukrainian princely state was being weakened by war with its neighbors, nomads, and internal conflict, the Lituanian nation entered upon the stage of history. The Lithuanian tribes had existed apart from the rest of Europe; they developed slowly, for their land was poor.
In the middle of the 13th century Prince Mendovg united the Lithuanian tribes and founded the Lithuanian princely state. He began to expand the boundaries of his country. After his death in 1236, a long struggle continued among his heirs and ended with the assumption of power by Prince Gedimin (1316-41). He added many Ukrainian and Byelorussian lands to the Lithuanian princely state: Berestia, Volyn`, and Turiv-Pynsk lands, a part of the province of Kyiv and others. His capital became the city of Vilno (Vilnius), a city he founded. Gedimin regarded himself as heir to the princes of Rus` and called himself «King of Lithuania and Rus». During the reign of Gedimin, the last prince of the West Ukrainian Galician-Volynian state died. The Poles under King Casimir (1340) took advantage of this and set out to take Galicia. The Lithuanian princes stood against them in battle but were defeated. Finally, Galicia and Kholm province came under the rule of Poland.
After the death of Gedimin, his son Olgerd (1345-77) became ruler of the Lithuanian-Rus` state. He won over the rest of Ukraine and in many cities made his sons, grandsons and nephews the ruling princes. But even though the Ukrainian princes lost many of their lands, they still yielded great influence. They formed the upper class of society, possessed great fortunes, held leading positions in the army and state government and took part in princely councils. Although the state was called the Lithuanian-Rus` state, in reality it was about ninety-percent Ukrainian-Belorussian. The Rus` language (ancient Ukrainian and ancient Belorussian) predominated as well as the Orthodox Church, Rus` law, Ukrainian customs and culture; of Olgerd`s twelve sons, ten were Orthodox.
When Olgerd died, a struggle for power broke out among his sons which was won by his younger son Jagiello (1377-92). To strengthen his state he allied himself with Poland, married the Polish Queen Jadwiga and accepted the Polish crown while at the same time remaining the Lithuanian ruling prince; he also became a Roman Catholic. A Union was created between Poland and Lithuania. This meant that both countries were to keep their independence and state systems but were always to act together.
For nearly two centuries, Poland and Lithuania existed side by side: sometimes they had different rulers, sometimes they united into one state. However, these close relations with Poland were not beneficial to the Ukrainian population. As the Polish nobility and the Catholic Church gained more power, they abolished the rights of the Ukrainian upper-classes and the Orthodox Church. The worst situation occurred in Galicia and Kholm province which came under the rule of Poland after the death of the last Galician-Volynian prince. There, Poland ran a colonizing policy: land was given to Poles, Polish merchants were favored in trade, and German colonizers were encouraged to settle the land. Orthodox Ukrainians were deprived of their rights; their churches were taken away from them.
All this, of course, caused growing resentment among the Ukrainian population. Those who were under the direct rule of Poland could do little, but in Lithuanian areas there were several attempts to break away from Polish rule and Lithuanian lords.
The Ukrainian upper-class, in order to maintain its privileged position, became Polonized and abandoned the Orthodox faith. Only a small part of the Ukrainian nobility remained loyal to their nation. Among them was Prince Constantine Ostrozkyi (1527-1608), who became very important in the development of Ukrainian culture. In the city of Ostroh, he founded a college with a printing press. It became the gathering place of the finest men of culture of the time. Ukrainian townsmen also fought for national and religious rights by uniting in brotherhoods.
The leading position in this struggle was later taken up by the Ukrainian kozaks. The harsh conditions of Polish rule led many Ukrainians to flee serfdom and religious persecution by escaping beyond the area of the lower Dnieper rapids. There they established a military order called the Zaporizhzhya Sich (“clearing beyond the rapids”). These fugitives became known as Cossacks or Kozaks, an adaptation of the Turkic word kazak, meaning “outlaw” or “adventurer.” The Kozaks had a particular love for the Mantle of Protection of the Theotokos. They produced the special genre of the “Kozak Pokrova” where Kozaks feature prominently with their arms and cannon.
As more Ukrainian land was taken over by the Polish nobility they continued to de-nationalize the Ukrainian people and make them accept Catholicism. In 1596, in Berestia, a union of the Orthodox Church with Rome was proclaimed. This led to the religious division of the Ukrainian nation.
The Union of Berestia and the religious division of Ukraine
Along with the people, the Orthodox Church suffered under Poland. The Polish government sought to force all Orthodox Ukrainians to convert to Catholicism. Orthodox bishops were appointed in the eparchies only if they were totally subservient to Polish authority. Bishops could buy their offices with money. Such practices demeaned the authority of the bishops and weakened the Orthodox Church.
By the end of the 16th century, the Poles began to take measures to put the Orthodox Church under the rule of the Roman Popes. They expected that the Ukrainian people, once they became Catholics would lose their national individuality and merge into the Polish nation. The hopeless situation of the Orthodox clergy on one side and the pressure of the Catholics on the other gave rise to the idea of a Church Union. The Church would keep its ancient Orthodox rite, the Julian calendar and customs, acknowledge the authority of the Pope of Rome and accept Catholic teachings where they did not conflict with Orthodox doctrine.
Two Orthodox bishops saw the Union as a good solution. Kyrylo Terletskyi and Ipatiy Potiy began to promote the idea; because the clergy and faithful were against any retreat from the tenets of the Orthodox faith, all negotiations between the Polish government and Rome were carried on in secret. In 1595, a decree subjecting the Ukrainian Orthodox Church to the authority of the Catholic Pope was signed in Rome.
The Polish King Zygmont III was extremely pleased with this course of events and called a Church Synod for October 1596 in Berestia. The Synod was to ratify the agreement, which had been signed by the two bishops on their own authority, and proclaim the Union. Gideon Balaban and Michael Kopystenskiy — two Orthodox bishops — rose up against this union with Rome and the majority of the clergy and faithful stood behind them. The Orthodox Church was also defended by the brotherhoods — associations of laymen who at that time had great influence and engaged in cultural, charitable and educational work.
Instead of one synod, two gathered in Berestia. Representatives of the Polish government, Roman Catholic bishops, six Orthodox bishops and other supporters of the union were present at one synod. Bishops who had remained faithful to Orthodoxy, representatives of the Orthodox patriarchs, many clergy and faithful came to the other synod. The pro-union synod ratified the agreement for a union and proclaimed a “Union” with Rome. The Orthodox Synod condemned the bishops who accepted the union, proclaimed them renegades of Orthodoxy and resolved not to acknowledge their authority.
Thus, the religious unity of the Ukrainian people was destroyed. Since the time of Volodymyr the Great, Ukraine had been united in the Orthodox Church and now was divided into the orthodox and Uniate.
The Polish government confirmed the “Union” and expected that this would mean the end of the Orthodox Church in Poland. But this did not happen for the clergy and people remained loyal to their ancestral faith. Hence severe persecution of the Orthodox faithful began. Churches were taken from them; church property robbed; priests were not allowed to perform their duties; the faithful were abused and oppressed. The situation for the Orthodox became even worse when the two Orthodox bishops who had remained faithful to the Church died. The Polish government would not allow any new bishops to be consecrated and there was a danger that, having no bishops, the Orthodox Church would cease to exist.
In these difficult times the Kozaks, under the leadership of hetman Peter Sahaidachnyi, came to the defense of the Orthodox Church. Where they could, the Kozaks defended the faithful against Polish persecution. In 1621, when the Jerusalem patriarch Theophan was passing through Ukraine, Sahaidachnyi persuaded him to consecrate new bishops for Ukraine. Job Boretskyi was made the Metropolitan of Kyiv and, in addition, six new bishops were consecrated, although the Polish government did not recognize them. Thus, the Orthodox Church in Ukraine was preserved.
But the Uniate Church, with whose help the Popes hoped to convert all the faithful of Eastern Europe, did not receive equality with the Roman Catholic Church. The Polish government and the Church leadership began to try to convert the Uniates to Roman Catholicism and in such a way to annul the Union.
The Uniates and the Uniate hierarchy persistently fought for their rights at coucils and even in the courts. They tried to maintain the Ukrainian character and rites of their Church. In this they were successful, for even today the Ukrainian Catholic Church in its liturgy, calendar and many customs differs very little from the Orthodox Church.
In 1632 the Polish King Wladyslaw IV officially recognized the existence of two churches in Ukraine. His Articles to Reassure Citizens of the Greek Faith, proclaimed that the Orthodox and Uniate Churches should have their own metropolitans and should exist separately and independently.
In 1633, taking advantge of the tolerant attitude of the Polish King Wladyslaw IV to matters of religion, the Orthodox elected St. Peter Mohyla (1596-1647) Metropolitan to Kyiv. He was the son of a Moldavian prince and had received the finest education available then in the universities of Western Europe. He had contacts in the highest government circles. Upon becoming Metropolitan, Peter Mohyla took it upon himself to rebuild the Orthodox Church, which had been weakened by long persecution, and to revive all aspects of Church life. He understood that this would have to be done with the aid of education. For this purpose, he founded the first Ukrainian university — the Kyivan-Mohyla College (Kiyevo-Mohylianska Akademia) — later renamed Academy. For the next two centuries this college became the school of future church leaders not only of the Ukrainians but of all Slavic Orthodox and Romanian peoples. During his time in Kyiv many indispensible liturgical, religious and scholarly books were printed. Mohyla wrote the important work Orthodox Profession of Faith, a catechism of the Orthodox faith, which was translated into other languages. He published Trebnyk (The Missal), which has not lost importance to this day.
Peter Mohyla cared about the unity and health of the Church and so convened church councils. He supported the brotherhoods and rebuilt many famous churches, among them the Church of St. Sophia and the Desiatynna in Kyiv. Metropolitan Mohyla headed the Ukrainian Orthodox Church for only fourteen years and died suddenly on January 1, 1647. But in this short time he rebuilt and strengthened the Orthodox Church in Ukraine so that it was able to withstand future Polish onslaught.
Ukraine under Moscovy
In 1648 the Cossacks, led by their leader - hetman Bohdan Chmielnicki, successfully waged a revolution against Polish domination. Ukraine, however, was too weak to stand alone, and in 1654 Chmielnicki recognized the suzerainty of Moscow in the Treaty of Pereyaslav. By the terms of the treaty, Ukraine was to be largely independent; but Russia soon began to encroach upon its rights (the czars contemptuously referred to the Ukrainians as “Little Russians,” as contrasted with the “Great Russians” of the Muscovite realm). The bishops of the Kyiv Orthodox Metropoly argued strongly against union with the Moscovites. After Kozak Hetman Bohdan Khmelnytskyi signed the Pereyaslav Treaty with Moscovy in 1654, the Orthodox hierarchy refused to accept that the Kyiv Metropoly now came under the Moscow Patriarchy. However, around 1685-1686 Moskovy insisted that the Ukrainian Church fall under the jurisdiction of the Moscow Patriarch. This resulted in three western Ukrainian dioceses (Lviv, Lutsk, and Peremyshl) leaving the Kyiv Orthodox Metropoly for the Uniate Church in order that they remain independent from Moscow.
Through a treaty with Poland in 1658, Ukraine attempted to throw off Russian protection. The ensuing Moscovy-Polish war ended in 1667 with the Treaty of Andrusiv, which partitioned Ukraine. Russia obtained left-bank Ukraine, east of the Dnieper River and including Kyiv; Poland retained right-bank Ukraine. Hetman Ivan Mazepa, presiding over a diminished Cossack state, sought once again to free Ukraine from Russian domination; he thus joined Sweden against Russia in the Northern War, but their defeat at Poltava by Czar Peter I in 1709 sealed the fate of Ukraine. Mazepa`s fall crushed the last hopes for Ukrainian independence and further curtailed Ukrainian autonomy.
The last of Ukraine`s hetmans was forced by Empress Catherine II to resign in 1764; the Zaporizhzhya Sich was razed by Russian troops in 1775, and Ukraine, its political autonomy terminated, was divided into three provinces. In 1783, Russia annexed the khanate of Crimea. The Polish partition treaties of 1772, 1793, and 1795 (see Poland, partitions of) awarded Podolia and Volhynia to Russia, thus reuniting left-bank and right-bank Ukraine; Galicia went to Austria.
Colonization of the steppes proceeded apace in the 19th cent., and in the 1870s the great Ukrainian coal and metallurgical industrial region was established. Despite a Russian ban on use of the Ukrainian language in the schools and in publications, a movement for Ukrainian national and cultural revival blossomed in the late 19th cent. There was also renewed agitation for Ukrainian independence and for the union of all Ukrainian lands, including those of Austria-Hungary–Galicia, Bukovina, and Transcarpathia under a single state. The Galician Ukrainians, who emerged as a political nationality during the 1848 Austrian revolution, made Galicia a haven abroad for the nationalist movement in Russian Ukraine. This movement was spearheaded by secret educational groups called hromadas, that were repeatedly suppressed by the czar.
After the death of Peter Mohyla in 1647, his successors continued to strengthen the Orthodox Church in Ukraine. The bishops and clergy supported the Kozak struggle for the national independence of Ukraine. But in 1654, after the Pereyaslav agreement, Metropolitan Sylvester and the Ukrainian clergy refused to pledge allegiance to Moscovy.
At first the Ukrainian Orthodox Church was able to maintain its independence. But Moscovy, seizing political rule in Ukraine, could not allow the existence of an independent Church.The Moscovite government began to take steps to limit the rights of the Kyivan Metropolinate and to bring it under the rule of the Moscovite patriarchs. In 1685, under pressure from Moscovy and with the agreement of Hetman Samoilovych. Bishop Hedeon Chetvertynskyi was chosen Metropolitan of Kyiv. He agreed to be consecrated by the Moscow patriarch. The Ukrainian clergy and people protested but it was no use. Bishop Hedeon was consecrated Metropolitan of Kyiv in Moscow.
The Patriarch of Constantinople agreed to this illegal act under pressure from the Turkish authorities who at that time wanted to maintain good relations with Moscovy. The Moscovite delegates flattered the patriarch with valuable gifts. In May 1686, the Patriarch renounced his authority over the Kyivan Metropolinate.
As a result, the Ukrainian Orthodox Church came under the authority of the Moscow patriarch. In time, it lost its ancient rights and freedoms. In the 18th century, the Kyivan Metropolinate became an ordinary eparchy of the Russian Orthodox Church. Rules and customs from Moscow were incorporated into church life. It was forbidden to use the native language in the liturgy, in books and in sermons.
Yet, for a long time the Ukrainian Church remained superior to the Moscovite Church, particularly in its level of education, theological studies and Church art. Many bishops in Russia were in fact Ukrainians, graduates of the Kyivan Academy.
Although the Uniate Church in Western Ukraine retained its independence, the influence of the Roman Catholic Church increased. In time, Latin canons and the Latin rite appeared in some churches and then spread to others. In order to bring uniformity, Metropolitan Leon (Kyshka) convened a Synod in 1720 in Zamostia. The Uniate Church became an independent body in the Catholic Church. Later, at the end of the 18th century, it was named the Greek Catholic Church and for over 200 years it served the spiritual needs of the faithful of Western Ukraine.
Having strengthened itself in Ukraine, the Russian government pursued a consistent policy of totally uniting Ukraine with Russia. Ukraine, as part of the Russian Empire, was divided into provinces (at the beginning of the 20th century there were nine provinces in Ukraine) headed by Russian governors. They ruled as representatives of the tsar, having under their authority an army, police force and secret police.
The most effective instrument of turning Ukraine into a province of Russia was the policy of “Russification”. At the time of Catherine II, the Russian language became compulsory in schools, even in the Kyiv-Mohyla Academy. The Russian language ruled in government institutions, in courts, and in the army. Most books were printed in Russian. The clergy were instructed to recite Mass in Church Slavonic with a Russian pronounciation and their sermons were to be in Russian.
In 1840, Taras Shevchenko`s Kobzar, a small collection of poetry, was published in St. Petersburg. It immediately established Shevchenko as a leading figure in Ukrainian literature and a leader of the struggle for national and social freedom. Schevchenko was born and grew up a serf and was bought out of serfdom in 1837. This made him deeply conscious of his people`s fate. He was extraordinarily gifted, both as a poet and as a painter. In his poems he wrote of Ukraine`s past glory and the heroes of the past: Kozaks, hetmans, and haidamaks. He lamented the fate of his nation and strongly criticized serfdom and national subjugation. In his later works, particularly in “The Dream”, “The Epistle”, “The Caucasus”, and “The Testament”, he called for opposition, for a struggle for freedom. Shevchenko became the prophet of the Ukrainian national renaissance. His works, both published and in manuscript, were widely circulated throughout Ukraine. They awakened national consciousness and a desire for freedom.
At the beginning of the 1870`s, Ukrainian national life in the Russian Empire began to revive. Kyiv became its center. At the end of the 19th century, the Ukrainian political movement was born. Political groups of young people were formed as well as political organizations whose aim was no longer just the development of Ukrainian culture, but who demanded the return of rights and freedoms to Ukraine. In 1900, the Revolutionary Ukrainian Party (RUP) was founded, the first political party in Ukraine.
An important role in the development of education and national consciusness among Ukrainians in Galicia was played by the Greek Catholic Church. Many Ukrainian Catholics had the opportunity to study under the theological faculties of the Universities of Vienna and Lviv and in their own seminary in Lviv. These schools produced educated candidates for the clergy who cared about the preservation of the Eastern Rite and about the development of the cultural, spiritual and educational level of the people.
The Greek Catholic Church, headed by Metropolitan Andrii Sheptytskyi from 1901, became particularly vigorous and strong. Metropolitan Sheptyckyi enjoyed great authority among the Ukrainians of Galicia and had influence on all facets of their life. He founded higher theological schools, guided the establishment of Ukrainian schools, reorganized and activated men`s and women`s monastic orders. He involved himself actively in the establishment of churches outside Ukraine, including Canada and the United States.
National Revolution (1917-1921)
In March 1917, a revolution broke out in St. Petersburg. Ukrainians of the tsar`s garrison played an active role in these revolutionary events. The revolution overthrew absolutism; the tsar abdicated and the country was governed by the Provisional Government.
The spring of 1917, was the spring of Ukraine`s rebirth. As soon as news of the revolution reached Ukraine, the organizing of national life began immediately. On March 19, the Central Rada (Council), which was to lead the rebirth, was formed in Kyiv.
Following the overthrow of the czarist regime in 1917, a Ukrainian Central Council was set up with Mikhailo Hrushevsky as president; in June, 1917, it formed a government with Volodymyr Vynnychenko as premier and Simon Petlura as war minister. Originally declaring itself a republic within the framework of a federated Russia, Ukraine proclaimed complete independence in January 22, 1918, after the Bolshevik Revolution.
Soviet troops were sent into Ukraine, but the Central Powers, having acknowledged Ukrainian independence, then overran the territory with their own soldiers and forced the Red Army, through the Treaty of Brest-Litovsk (March, 1918) to withdraw. The World War I armistice of November, 1918, in turn forced the withdrawal from Ukraine of the Central Powers. Meanwhile, with the disintegration of Austria-Hungary, an independent republic in Western Ukraine had been proclaimed in Lviv. In January 22, 1919, the union of the two Ukraines was proclaimed; however, Soviet troops immediately occupied Kyiv. A four-cornered struggle ensued among Ukrainian forces, the counterrevolutionary army of Denikin, the Red Army, and the Poles. Soviet troops eventually regained control of Ukraine, which in 1922 became one of the original constituent republics of the USSR.
The National Revolution in Ukraine encompassed all facets of life and did not bypass the Orthodox Church. After 230 years of dependence on Moscow, it had become “russified” and served the interests of the empire. But among the clergy there were still honest Ukrainian patriots who wanted their Church to be spiritually and nationally free. Many faithful throughout Ukraine also hoped for this. The Revolution gave them an opportunity to demand a return to the ancient rights of the Ukrainian Orthodox Church. They also wanted the Church to return to its traditional councilar system and demanded the use of the Ukrainian language in church services.
This national religious movement disturbed the bishops, mostly Russians, who headed the Church in Ukraine. They persecuted the “Ukrainianizing” clergy and in various ways tried to halt the spread of an independent Ukrainian Orthodox Church. They were upset by the proclamation of the independence of the Ukrainian Orthodox Church by the Ukrainian government in 1918. In 1919, the independence of the Church was proclaimed by government decree, although practically it was not accomplished at that time. In spite of the opposition of the bishops, Church revival continued. On May 5, 1920 in Kyiv, the Ukrainian Orthodox Church Assembly, composed of representatives of the clergy and laity, proclaimed the creation of the Autocephalous (Independent) Ukrainian Orthodox Church.
The bishops of the Russian Orthodox Church in Ukraine did not support the reborn Ukrainian Church. They not only refused to join the new Church but also refused to consecrate bishops for the Ukrainian Church. Any contacts with other Orthodox Churches which could have supported the Ukrainian Church were impossible at the time because of the state of war in Ukraine.
On October 14-30, 1921 (already under Bolshevik rule) the All-Ukrainian Church Assembly decided to consecrate two bishops by the laying-on-of-hands by clergy, as had been done in the ancient Alexandrian Church. In its resolutions, the Assembly declared that such a method of consecration was being used because of the unusual circumstances and that in the future, bishops would be consecrated according to canonical law, with the laying-on-of-hands by at least two bishops. On October 23 the Assembly consecrated as bishop Basil Lypkivskyi (1864-1937) who became the first Metropolitan of the Ukrainian Autocephalous Orthodox Church. Metropolitan Basil, with the aid of the clergy, consecrated Nestor Sharayivsky. Further consecrations were carried out by the bishops. Among the newly consecrated bishops (the Church had over 30) was Ivan Teodorovych (1887-1971). In 1924 he was sent to the United States to head the Ukrainian Orthodox Church on the American continent.
In spite of the opposition of the Russian Orthodox Church and the repressions of the Bolshevik regime, the reborn Ukrainian Orthodox Church grew quickly and flourished in the first years of its existence. The Ukrainian Autocephalous Church progressed so rapidly that in 1927 in had 36 bishops, c. 10 million faithful and 3,000 priests. Stalin`s Soviet regime arrested and murdered almost all bishops and priests as well as millions of Ukrainian citizens. In 1937, the NKVD arrested and shot Metropolitan Basil Lypkivsky.
The people embraced their church, which preached the Christian message in their native language and awoke in them not only religious but national consciousness. In a short time, most liturgical texts were translated into the Ukrainian language and much Ukrainian Church music was composed.
The Bolshevik regime, which was against any religion, did not tolerate this spontaneous development of the Ukrainian National Church. Red agents infiltrated the Church and began to instigate internal personal conflicts. The government demanded extremely high taxes from the Churches, confiscated property and arrested clergy and the faithful. Finally, at the Second All-Ukrainian Church Assembly in 1927, Metropolitan Basil was removed from office. Bishop Nicholaus Boretsky was chosen Metropolitan. After this, the persecution of the Church intensified and in 1930 the Church was officially liquidated although some parishes continued to exist for a while. Most of the bishops and clergy as well as many of the faithful were arrested and sent to concentration camps in Siberia and the North or were tortured in prison or shot. By 1937, not a single parish of the Ukrainian Authocephalous Orthodox Church remained in Ukraine. The Russian Orthodox Church saved only 5 parishes.
Occupation Regime
In 1932-1933, Stalin decided to force collectivization by punishing the Ukrainian peasants. The method of punishment was a crime unknown in the history of man. All supplies of grain and other foods were taken from the peasants. Special brigades of activists systematically searched the property of independent farmers and collectivized farmers and took away seed that the peasants tried to hide. By the spring of 1933, a terrible famine swept Ukraine that claimed the lives of 7 million people. Soviet propaganda resolutely denied the existence of the famine and continuously repeated Stalin`s slogan that life has become better, life has become happier. Those who survived the famine had no means or strength to resist and joined the collectives.
Together with the new en-serfment of the peasantry, to the collectives, the Bolshevik regime began a policy of destruction of Ukrainian national and cultural life. The campaign began with the trial of 45 Ukrainian academic and cultural leaders who were accused of belonging to such “counter-revolutionary” organizations as the Union for Liberation of Ukraine (SVU) and the Union of Ukrainian Youth (SUM).
After this initial trial, the pogrom against Ukrainian national and cultural leaders developed quickly. Led by Paviel Postyshev from Moscow who was given almost dictatorial powers, thousands of Ukrainians were removed from key party positions, from academic institutions, from higher and secondary educational institutions. Most were arrested and either exiled or executed. Full scale “Russification” began. The Russian language was introduced in institutions, business and schools. Many Russians were brought into Ukraine to fill key positions.
Most of the Western Ukrainian lands came under the rule of Poland (Galicia, Western Volyn, Western Polisia, Kholm province and Pidliashia). Under the Polish rule in 1924, the Polish Autocephalous Orthodox Church, formed mainly from Ukrainians and Byelorussians, obtained autocephaly from the Ecumenical Patriarch as the inheritor of Kyiv Metropoly of Ecumenical Patriarchy. Orthodox Ukrainians in these provinces were forced to convert to Roman Catholicism by the Poles in the hope they would forget their nationality. When this policy proved unsuccessful, the authorites began to destroy Orthodox churches or to convert them to Roman Catholic churches. In Kholm province, out of 389 Orthodox churches 189 were destroyed and 149 given over to the Poles.
The Ukrainians protested against the destructive policies of the Poles by legal and revolutionary means. The Ukrainian Military Organization (UVO) founded at the beginning of the 1920`s, fought Polish rule by revolutionary means. In 1929, the Organization of Ukrainian Nationalists (OUN) was founded — an ideological-political movement, whose aim was the independence of Ukraine and the spiritual awakening of the Ukrainian people. The UVO became apart of this new organization. At the head of OUN and UVO was colonel Evhen Konovalets (1891-1938). OUN used many methods in its revolutionary struggle. It destroyed the property of Polish landowners, was involved in assassination attempts on Polish officials, and staged demonstrations and strikes. It struggled against the Polonization of Ukrainian schools. Many members of OUN were arrested, imprisoned and some were sentenced to death. As revenge for these acts by OUN, the authorities treated the Ukrainian population harshly. But OUN continued its struggle and its ranks grew constantly as more committed individuals continued to join the organization. The OUN also had members and was active in other countries of Western Europe. The existence of a Ukrainian nationalist organization also troubled the Soviet authorities and in 1938 a Soviet agent assassinated Colonel Konovalets in Rotterdam, Holland. The leadership of OUN was assumed by colonel Andrii Melnyk (1890-1964). In the summer of 1940, OUN split into two factions: one remained under the leadership of Colonel Andrii Melnyk and the second faction was led by Stepan Bandera.
On June 22, 1941 Hitler broke his Non-Agression Pact with Moscow and invaded the Soviet Union. During the first months of the war, the Germans achieved many victories. On June 30, they captured Lviv, on September 19 — Kyiv and on October 24 — Kharkiv. By the end of autumn, they occupied almost all of Ukraine and were on their way to Moscow. In the second year, they reached the Cau-causus and the Volga. The German advance was aided by the fact that the population of the Soviet Union was not willing to defend the despotic Communist regime. Some even welcomed the Germans as liberators. Hundreds of thousands of Red Army soldiers willingly surrendered, and much of the population refused evacuation to the East. On June 30, 1941 members of OUN headed by Stepan Bandera, proclaimed the reastablishment of the Ukrainian state with Jaroslav Stetsko (1914-1986) as the head of The Provisional Government. Shortly after, the Gestapo arrested Stetsko, Bandera and other members of his government and deported them to the concentration camps.
Faithfuls on the entire Ukrainian territory who suffered under the deprivation they endured from the hands of the Soviet authorities, who deliberately suppressed all their efforts to exist and live according to their own faith, created church communities and started rebuilding churches, and baptizing children. Under German occupation the Ukrainian Autocephalous Orthodox Church was re-formed (the «second formation») in 1942, this time with the assistance of bishops from the Orthodox Church of Poland and the blessing of its Primate, Metropolitan Dionisiy (a Russian). Archbishop Policarp, (1875-1958) who lived in Volyn from the time of his elevation to bishop, became its head and worked relentlessly for the Ukrainization of the church. Between February 8 and 10, 1942, he, together with the archbishop of Polisia who was friendly to Ukrainians, consecrated the first three bishops for the Ukrainian Autocephalous Orthodox Church. By 1942 year`s end, the UAOC had already 15 bishops and several hundred priests.
This rebirth, however, was very shortlived. Germans neither thought of granting to Ukrainians an independent Ukrainian state, nor did they want to give them their freedom. According to Hitler`s plans, Ukraine was to become a German colony, which would supply nutritional products, raw materials and manual labor. In 1942, began a massive deportation of Ukrainian people and, in particular, of its youth, to forced labor, in Germany. Approximately 3,000,000 Ukrainians found themselves in Germany as “Eastworkers”.
The disappointment of the entire population, due to German politics, turned into an outright rebellion against the occupying power. In numerous regions of the Ukraine, a partisans` movement began to emerge. The Ukrainian Insurgent Army (UPA), which started its fight against the German occupation as well as against Communist partisans in Polisia and Volynia, on October 14, 1942, on the Orthodox feast of the Protection of Our Most Holy Lady Theotokos.
In 1942, the Organization of Ukrainian Nationalists began to create its own partisans` detachments, which also bore the name of the Ukrainian Insurgent Army. In their fight against both enemies Germans and Communists, Ukrainian partisans wrote many memorable pages into history. The Ukrainian Insurgent Army (UPA — Ukrainska Povstanska Armia) commanded by General Taras Chuprynka (Roman Shukhevych) acquired such strength that in the end of the occupation the Germans were in control nowhere but in the cities of Ukraine and made only daylight raids into villages.
The change in religious policy of bolsheviks has come in 1941. Stalin was convinced, that the religious persecutions have not destroyed the Church, but have caused mass animosities to atheistic regime. The communist slogans could not lift the people on struggle with the fascists. And then in September, 1942 Stalin has borrowed a position of support of the Moscow Patriarchy under condition of its cooperation with bolsheviks. From now on Russian Orthodox Church becomes informally state church in USSR, helping to carry out Moscow colonial policy in Ukraine.
In November of 1943, Soviet forces occupied Kyiv and, in July of 1944 — Lviv. At the end of 1944, all Ukrainian territories fell again into the hands of Soviet authority. After having regained Ukrainian territory. Communists started immediately to rebuild commerce and agriculture; Kolkhosy were reintroduced promptly. When the Communists returned clergy of the Ukrainian Autocephalous Orthodox Church had to flee or join the Moscow church. Parishes of the UAOC were put under the jurisdiction of the Moscow Patriarchy as were the parishes of the Ukrainian Greek Catholic Church (UGCC). A large number of their bishops and priests emigrated from Ukraine and continued to serve in Western Europe, USA, Canada, South America and Australia.
Simultaneously, terror came back again. Approximately 300,000 people were sentenced either to death or to long lasting prison terms, following their accusation of cooperation with Germans. Over one million Ukrainians, who returned from forced labor, in Germany, were denied their return to Ukraine and were compelled to «expiate their guilt before the fatherland» in, either Siberia, or, in other remote regions. All manifestations of a free Ukrainian national life were wiped out. Ukrainian patriotic people were arrested and sent to hard labor camps.
In response to such pressure, Ukrainians, for several years, opposed it with armed resistence. Until 1947, the Ukrainian Insurgent Army, lead by general Taras Chuprynka, inflicted upon the Communist forces heavy losses on the Western Ukrainian territory. Activities of the UPA were so disruptive to the Communists that, between 1947-48, they gathered large forces against Ukrainian Insurgents, in the Carpathian mountains, which included Polish and Czech security contingents. In the ensuing battles, many freedom fighters lost their lives and soem of them were able to flee to Austria and Germany, the remaining part went underground. In 1950, general Chuprynka fell in battle against MVD forces.
After World War II, several hundred thousands of Ukrainians found themselves in emigration. They mostly didn`t wish to return home because they knew that a life of servitude under Communist rule, or exile, or even death awaited them there. At first, a majority of them lived in displaced persons camps (D.P.), in Germany and Austria, under the care of International Welfare Organizations (UNRRA and IRO). There, the refugees promptly organized cultural life, and established a number of schools (including institutions of higher learning). The Ukrainian Free University and the Ukrainian Technical and Agricultural Institute were transferred from Prague to Germany. The Ukrainian Orthodox Theological Academy were also founded there.
Outside the borders of their homeland, church life began all over again. Ukrainian Orthodox faithfuls were advantaged by the presence amongst them of all bishops of the UAOC and of numerous priests. In all D.P. camps, parishes emerged where faithfuls adapted to lodging of churches in former military barracks. With the end of World War II, the Ukrainian immigration to countries in the free world increased. Those who escaped the horrors of the Bolshevik and Nazi devastion of their homeland settled in the USA, Canada, Paraguai, Venezuela, Brazil, Argentina, Great Britain, France, West Germany, Belgium, Australia and New Zealand.
In each of these countries they established Ukrainian Orthodox Parish communities and fostered the spiritual and cultural life of their native Ukraine. Eventually these parish communities united to form various diocese or ecclesiastical provinces under the spiritual leadership of Bishop Ordinaries.
In the United States of America, consolidation of Ukrainian Orthodox parishes into the Ukrainian Orthodox Church of the USA, first occured 1924 during the archpastorate of Metropolitan Ivan Theodorovych (+1971), who established the Archdiocesan See of Philadelphia in 1926. The arrival in 1950 of Archbishop Mstyslav (Skrypnyk) signaled a new era in the life of the Ukrainian Orthodox Church of the USA realized monumental growth and development. Through the efforts of Archbishop Mstyslav, an ecclesiastical, spiritual, cultural and ideological center was established in the town of South Bound Brook, New Jersey. This center which was consecrated under the patronage of Saint Andrew the Firstcalled Apostle and Apostle of Ukraine, is the focal point of the administrative and spiritual life of the Ukrainian Orthodox Church of the USA and Diaspora. It contains the Saint Andrew Ukrainian Orthodox Cemetery, the Saint Andrew Stavropegial Memorial Church, consecrated in 1966 in memory of all who gave their life for the Ukrainian Orthodox Church and Ukraine, the Memorial Church Museum and Archives a fully staffed Consistory, a printing establishment, the St. Sophia Press, a Home of Ukrainian Culture with an adjoining well-ordered Library and Saint Sophia Seminary, founded in 1975 for the training and education of young men for the priesthood.
The Church is shephered by its Primate, His Beatitude Metropolitan Constantine, Metropolitan of the Ukrainian Orthodox Church of the USA and Diaspora, who is assisted by His Grace Archbishop Antony and His Grace Archbishop Vsevolod. Assisting His Beatitude in matters pertaining to the Ukrainian Orthodox Church in the Diaspora which is comprised of the eparchies of Latin America, Great Britain, Western Europe, Australia and New Zealand, are His Grace Archbishop John of London, England, and His Grace Bishop Jeremy of Brazil.
In Canada the Orthodox Ukrainians form the Ukrainian Orthodox Church with the headquarters in Winnipeg, Manitoba, headed successively by metropolitans Ilarion, Michaell, Andrew and now Basil. This church runs a theological school — the College of St. Andrew, in Winnipeg. In 1990, the Ukrainian Orthodox Church of Canada entered into eucharistic communion with the Patriarchate of Constantinople. This made it a duly recognized member of the Orthodox family which consists of four ancient Patriarchates (Constantinople, Jerusalem, Alexandria and Antioch) and over a dozen other autocephalous (self-headed) and autonomous Churches, some also headed by Patriarchs. In 1995 the Canadian Church`s sisters in the U.S.A., South America, Western Europe and Australia entered into communion with Constantinople by a similar agreement and a Permanent Conference of Ukrainian Orthodox Bishops outside Ukraine was formed.
In addition to Ukrainian Orthodox, there are numerous Ukrainian Catholics with archdiocesan and diocesan sees and parish communities in the USA and other countries of the free world. The Ukrainian Catholic Church which was formed in 1596 during the Union of Berestie, comes under the immediate jurisdiction of the Vatican. In 1946, this Church was forcibly liquidated by the Moscow Communist Regime.
An Independent Nation
The Ukrainian parliament passed a declaration of sovereignty in July, 1990. In August 24, 1991, it declared Ukraine independent of the Soviet Union. Ukraine became a charter member of the Commonwealth of Independent States (CIS) in Dec., 1991. Mr. Leonid Kravchuk, a former Communist leader, became Ukraine`s first president. Parliamentary and presidential elections were held in 1994, and Kravchuk was defeated by former Prime Minister Mr. Leonid Kuchma.
After the fall of the Soviet Empire, the Ukrainian Autocephalous Orthodox Church recovered its legal jurisdiction in Ukraine. Its parishes recognized His Beatitude Metropolitan Mstyslav as their rightful head. On June 5-6 1990, the All-Church Assembly of UAOC in Kyiv adopted the new Statutes of the UAOC and agreed to recognize Metropolitan Mstyslav (1898-1993) as the Patriarch of Kyiv and all Ukraine. The post-communist administration of Mr. Leonid Kravchuk, however, refused to return to the UAOC its cathedrals and other possessions. In defiance of the state authorities a new Church was nevertheless organized in 1942. It was called the Ukrainian Orthodox Church – Kyiv Patriarchy. This title was chosen in order to retain the Church-State nomenclature that was already established under the previous communist regime. The UAOC was still denied their civil rights. Only in 1995 did State authorities finally recognize the UAOC.
After the death of Patriarch Mstyslav in 1993, Patriarch Dymytriy was elected by the All-Church Assembly as his successor. After the death of Patriarch Dymytriy (February 25, 2000) according to the testament of Patriarch Demetrius, decree of Bishop Council of UAOC and decision of Jubilee All-Church Assembly of 2000 His Beatitude Constantine, Metropolitan of Ukrainian Orthodox Church in USA and Ukrainian Autocephalous Orthodox Church Abroad (under the omophoron of Ecumenical Patriarch), was recognized the head of UAOC.
Former Kyiv Metropoly of Russian Orthodox Church in 1992 was devided into Ukrainian Orthodox Church - Kyiv Patriarchy (lead by Patriarch Philaret Denysenko) and Ukrainian Orthodox Church – Moscow Patriarchy (lead by Metropolitan Volodymyr Sabodan). Thus the Orthodox Church in Ukraine exists in three branches. The largest - and the one in Communion with world Orthodoxy - is the Ukrainian Orthodox Church (Moscow Patriarchate) headed by Metropolitan Volodymyr (Sabodan). The second largest is the Ukrainian Orthodox Church (Kyivan Patriarchate), headed by Patriarch Filaret (Denysenko). The third is the Ukrainian Autocephalous Orthodox Church headed by metropolitan Constantine, with headquarters in South Bound Brook, New Jersey (USA). These two Churches are one in their view of a self-governed Orthodox Church for Ukraine headed by a Patriarch. They are divided for now due to their view of the processes by which they came into being and of the personalities involved.
Modern Ukrainian Autocephalous Orthodox Church canon law consists of canons of the Kyivan Metropoly (Ecumenical Patriarchate, before 1686), Polish Autocephalous Orthodox Church (consisting mainly of Ukrainians who migrated from 1924-1942), and Ukrainian Autocephalous Orthodox Church abroad (after 1942) and in Ukraine following legalization of UAOC in Ukraine in 1989. UAOC views as uncanonical the period under the jurisdiction of Patriarch and Sacred Synod of Russian Orthodox Church (1686-1989). Canonical documents that originated during this time period of are not recognized as binding to the UAOC. The UAOC does, however, respect the canonical heritage of the UAOC under Soviet occupation (1919-1936). During this period of persecution, all expression of canonical life by the UAOC was effectively suppressed.
The UAOC in Ukraine holds special respect for the Ecumenical Patriarch of Constantinople-New Rome as the First among Orthodox Hierarchs worldwide and as the historic head of the Ukrainian Church. It is keenly aware of the UAOC in Diaspora notwithstanding the unfortunate temporary division following the death of Patriarch Mstyslav in 1993. A contemporary UAOC statute was approved at the All-Church Council on June 5-6, 1990, and so were revisions to it by the same All-Church Council onSeptember 14-15, 2000..
The UAOC is guided by the All-Church Assembly, which meets every three years. During this time UAOC is guided by the Bishops Council, accepted as the higher body of canonical authority. All bishops of the UAOC comprise the Bishop Council, which gathers twice each year. The Patriarchal Council is the auxiliary organ for the governing of the UAOC. It consists of the primate, 2 bishops , 2 prelates, and 2 laymen.
The Patriarchate is the administrative centre of UAOC. It is located in St. Michael Monastery, Kyiv. The Chief of Staff is Archbishop Ihor Isichenko. The Chancellor is Rev. Fr Valery Kopiyka.
The monthly periodical «Our Faith» edited by Mr. Yevhen Sverstyuk covers the life of the UAOC.
The UAOC in Ukraine consists of 12 dioceses. Dioceses are headed by bishops or administrators. A Diocese is guided by a Diocesan Assembly, which gathers once on a year. The Consistory of each Diocese is the administrative centre of the diocese. According to Ukrainian Civil Law, each diocese gets legalized status after registration of a statute submitted by the Consistory of the Diocese by the State Committee in Religious Affairs of Ukraine.
The UAOC fights to remove all remaining vestiges of the communist regime and advocates the democratic development of society. The UAOC encourages freedom of conscience and traditionally supports parties of the right. It warns against the possible revival of the Russian Empire in any form, e.g., the Union of Independent States, the Renewal of USSR, or the Union of Slavonic Peoples. UAOC supports integration into European communion and rapprochement with NATO.
Interchurch ties with the Ecumenical Patriarchy, the Romanian, Polish, and Suomi Orthodox Churches are a high priority for the UAOC. The UAOC acknowledges the need for interconfessional contacts with the condition that Orthodox identity will be honoured. The UAOC vehemently opposes proselytism, expansion of new cults, and the concept of the union of religions. The UAOC participates in interconfessional conferences and forums and prayers for Christian unity. It maintains contact with Ukrainian Biblical Society, All-Ukraine Council of Churches and religious organizations.
The UAOC upholds the dignity of the person, human labour and private ownership. It warns against economic development accomplished at the expense of unpaid or poorly paid workers. Fair wages paid on time and needed social services are a necessity. It shuns participation in questionable commercial and economic projects.
The UAOC sees its cultural mission in the perspective of a spiritual renewal of the nation, which is keen on improving pastoral service, cultivating intellectual environments, especially among youth. It pays special attention to its mission in Eastern Ukraine, where the influence of Russian culture and communist ideology is still powerful. The renewing of religious tradition is seen as an important factor in the renewal of national identity.
The protection and encouragement of artists in advancing Ukrainian culture and the expansion of the Ukrainian language for every day use are important programs endorsed by the UAOC. The Church also defends the social-cultural rights of national and religious minorities in the Ukrainian State.
The UAOC warns against the neglect of national traditions, imitation of foreign standards in public culture, and the unsupervised use of modern methods in social communication. The Church calls for state controls concerning pornography and the seductive methods used by cults to gain members. It calls for a stop to abortions and keeps a watchful eye on the threat of political liberalism.
The UAOC endorses voluntary religious teaching in state schools, the introduction of chaplain services in the Ukrainian Army, and the broadcasting of Sunday Liturgy by State TV.
Brotherhoods and sisterhoods are important lay organizations within the UAOC. Several regional brotherhoods form the All-Ukraine St Andrew the Apostle Brotherhood. Uspenska vezha (Lviv) is the Brotherhood official periodical and is published monthly.
Bibliography
R. Szporluk, Ukraine: A Short History (1979).
O. Subtelny, Ukraine: A History (1988).
I. L. Rudnytsky, Essays in Modern Ukrainian History (1988).
Ukraine: A Concise Encyclopedia. (1988).
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Consistory of the Kharkiv & Poltava Diocese, Ukrainian Autocephalous Orthodox Church
St Demetrius Church Poltavsky Shlakh 44 Kharkiv 61052 Ukraine
Phone: + 380 (57) 712 11 71
E-mail: consistory@bigmir.net
Subway station: “Central Market” (“Tsentralnyi rynok”)
Reception hours: Wednesday, Saturday: 12 a.m. – 5 p.m.
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