Suchergebnisse

The article analyzes the major milestones in history of the Orthodox Church in Ukraine. The main attention is pay to the first century of colonial state of the Church, from the time when the Kyiv Metropolitanate was subordinated to the Moscow Patriarchate in 1686 until the act of secularization of church lands in 1786. During that time the Ukrainian church elite defended her rights and interests in the conditions of Russian centralism. In particular, the attempts of higher clergy to preserve the traditional canonical jurisdiction of Church in Constantinople patriarchy as so as the actions of elite in protecting the interests of church institutions in the conditions of subordination to the Moscow Patriarchate (1686-1720) and advocacy of legal rights and property of the Orthodox Church in Synodal period (1721-1786) are considered in the abstract form. It is concluded that the century in Ukrainian history since the subordination of the Kyiv Metropolitanate of Moscow Patriarchate in 1686 to the act of secularization of church lands in 1786 marked the opposition of the Ukrainian ecclesiastical elite to Russian centralism and the attempt to defend traditional rights and interests of the Orthodox Church in various forms. The success of the struggle of the Ukrainian church elite for its rights directly depended on the interests and tastes of the Russian ruling circles, as well as on the support of the secular elite and the heads of the Hetmanate. It is noted that since the independence of Ukraine, a negotiation process between the three branches of the Orthodox Church in Ukraine - the UOC-MP, the UOC-KP, and the UAOC, has begun which was held with varying success. The lack of effective agreements on the creation of a single Ukrainian Local Orthodox Church was associated with different views of each of the parties of the principles of the unification process and their different understanding of canonicality. The significance of the agreement reached by the President of Ukraine Petro Poroshenko on the provision by the Ecumenical Patriarch Bartholomew of the Orthodox Church of Ukraine Tomos of autocephaly and the creation of the Ukrainian Orthodox Local Church are stressed. This will begin a new stage in the history of the Orthodox Church in Ukraine - a return to free development
of the Stavropig of the Patriarchate of Constantinople.

The essence of opposition of the Ukrainian church elite to the Russian centralism of the Synodal period (1721-1786) and analyzes its role in defending the rights and interests of the Orthodox Church are described in the article. The formation of Synod in 1721 opened in a new period in the history of the Orthodox Church in the Russian Empire, and in Ukraine in particular. The task of this institution, established on the European model, was to unify church life and to offset its local features according to the program outlined by the Spiritual Regulation at the behest of Peter I. The activities of Synod came into sharp contradiction with the privileges of the Orthodox Church in Ukraine, which it continued to enjoy from the time of its subordination to the Moscow Patriarchate. The Metropolitan of Kyiv was deprived of its decisive status, and its superiors - the title of Metropolitan and the right of free election. The restoration of these rights became the main task for the Ukrainian church elite. Under the reign of Empress Anna Ioanivna, the clergy made a major effort to restore the economic rights of the Church, undermined by the release of Hetman Danylo Apostol in 1728, which, however, were fruitless. The reign of Empress Elizabeth began a new era in the autonomous aspirations of the Ukrainian church elite. In response to the petition of Kyiv Bishop Rafail Zaborovskyi, the Metropolitanate of Kyiv was returned to its former status, and ts head - the title of Metropolitan. At the same time, the attempts to restitute the clergy property rights, as so as the restoration of the jurisdiction of the Kyiv Metropolitanate were unsuccessful. The reign of Catherine II, whose main purpose was the complete centralization in all spheres of the Russian Empire and the secularization of church property, became the most difficult and acute period of confrontation with the Russian imperial regime. The Ukrainian church elite, headed by Metropolitan of Kyiv Arsenii Mohylianskyi, tried to use the preparation of the New Code Commission to assert its rights. This has been proven by petitions to restore the status of the Kyiv Metropolitanate and clergy rights. However, the Commission did not complete its activities and the relicts of the autonomy of the Ukrainian elites were finally buried.

The purpose of the article is to objectively cover biographical data on the life and activities of the Chernihiv abbot Alipii (Oleksandr A, Yakovenko) through the prism of his affiliation with the True Orthodox Church (TOC). Research methodology is based on anthropological approach and biographical method. Scientific novelty. On the basis of the evidence collected by the author, the biography of Abbot Alipii was reconstructed in view of his involvement in the existence of the TOC on the territory of Chernihiv region. Conclusions. Abbot Alipii was one of the most influential adherents of the Orthodox faith during the coming of Soviet administration and anti-church politics. In October 1927, "for anti-Soviet agitation and propaganda," and, in fact, for not recognizing the "Declaration of the Church's loyalty to Soviet power" and actively resisting its introduction into church life, Abbot Alipii was arrested and sent to the Kharkiv GPU for four months. According to the testimony of pr. Alipii, in the Kharkiv prison, he was required to sign the Declaration. Unfortunately, the case of 1927 has not yet been found, so we can only rely on eyewitness statements and the case of 1930, which also mentions the arrest of 1927. Imprisonment strengthened pr. Alipii is convinced that the Soviet power despises not only Christian but also human moral norms, and that loyalty to such power in the form required by the Church of Sergiy Stragorodskiy is unacceptable to the conscience of the Orthodox Christian. Since then, he has become one of the convinced ideologues of the TOC in Chernihiv. In 1936, when a large trial was launched in Chernihiv and all priests and monks belonging to the CPI were arrested, Fr. Alipiy secretly moved to Chernihiv, because it was necessary to head a truly orphaned congregation. He organized a secret monastery on the Upper Liskovytsia, where he performed a divine liturgy daily in the catacomb temple. With the occupation of Ukraine by Germany in 1941 Alipius left the catacombs and went to his temple in the ...

The purpose of the article is to objectively cover biographical data on the life and activities of the Chernihiv abbot Alipii (Oleksandr A, Yakovenko) through the prism of his affiliation with the True Orthodox Church (TOC). Research methodology is based on anthropological approach and biographical method. Scientific novelty. On the basis of the evidence collected by the author, the biography of Abbot Alipii was reconstructed in view of his involvement in the existence of the TOC on the territory of Chernihiv region. Conclusions. Abbot Alipii was one of the most influential adherents of the Orthodox faith during the coming of Soviet administration and anti-church politics. In October 1927, "for anti-Soviet agitation and propaganda," and, in fact, for not recognizing the "Declaration of the Church's loyalty to Soviet power" and actively resisting its introduction into church life, Abbot Alipii was arrested and sent to the Kharkiv GPU for four months. According to the testimony of pr. Alipii, in the Kharkiv prison, he was required to sign the Declaration. Unfortunately, the case of 1927 has not yet been found, so we can only rely on eyewitness statements and the case of 1930, which also mentions the arrest of 1927. Imprisonment strengthened pr. Alipii is convinced that the Soviet power despises not only Christian but also human moral norms, and that loyalty to such power in the form required by the Church of Sergiy Stragorodskiy is unacceptable to the conscience of the Orthodox Christian. Since then, he has become one of the convinced ideologues of the TOC in Chernihiv. In 1936, when a large trial was launched in Chernihiv and all priests and monks belonging to the CPI were arrested, Fr. Alipiy secretly moved to Chernihiv, because it was necessary to head a truly orphaned congregation. He organized a secret monastery on the Upper Liskovytsia, where he performed a divine liturgy daily in the catacomb temple. With the occupation of Ukraine by Germany in 1941 Alipius left the catacombs and went to his temple in the ...

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.

Summary. Introduction. The article substantiates causal relations between the theory of "symphony" of the Church and the State proposed by Emperor Justinian, and appearance of specific relationships expressed in the primacy of political power over the spiritual institution and known as "Caesaropapism". Examples of Caesaropapist relations between church and state in the Byzantine Empire, in the Kievan Rus, in the Moscow kingdom and Russia are depicted in the historical aspect. Purpose. To explore the formation of Caesaropapism in the Orthodox world, as a result of the transformation "symphony of power" Emperor Justinian I. Methods. Methods of analysis, description and induction were used to study the cause of Caesaropapism appearance, to display the most significant historical stages of its manifestation and to find out its consequences for the countries of the Orthodox world. Results. It was found that the concept of "symphony" proposed by Justinian I was the basis for the formation of Caesaropapist relations and it was aimed not to the harmonious existence of spiritual and secular institutions but to the development of Byzantine absolutism in the base of which the Orthodox Church was supposed to lie. Subsequently, the Byzantine emperors used the legal work of Justinian I to justify their political dominance over the Orthodox Church. The Moscow version of Caesar's repentance manifests itself in a more perverted form and rather resembles the elements of theocracy being close to the Islamic world. Originality. The study notes that the purpose of the Justinian the Great's "symphony" was a desire to fix the unhindered intervention of secular authority in the affairs of the church at the legislative level, and this eventually led to the establishment and consolidation of Caesaropapism as a system of relations between political and spiritual authorities in the Byzantine Empire, and later, with borrowing Christianity, in the Russian Empire and in Russia too. It is noted that the manifestations of Caesaropapism are also evident in modern Ukraine which is a consequence of the influence of the Russian Orthodox tradition. Conclusion. So, the symphony of Emperor Justinian the Great became the source of Caesaropapism, and it legislatively provided the influence of basileus on the Orthodox Church. Cesaropapism became a characteristic phenomenon for both Byzantium and for the Russian Empire. Intervention of political elites in the spiritual sphere takes place also in modern Ukraine, as our country is still experiencing the consequences of political and spiritual Russian hegemony.

The paper provides the ideal-typical narrative of European integration manufactured by Romanian intellectuals and the official national Church (Greek-orthodox), that could be summarized as follows: in the realm of the spirit, Europe would have survived mainly in the East, shepherded by such intellectuals as the Romanian ones and by the spiritual legacy of the Orthodox Church; in political and economic terms, European Union is monitored according to secularist and relativist guidelines by the bureaucracy in Brussels. Whatever the latter, together with their Romanian counterparts, may have realized in the course of European enlargement is of little concern for the former. Both the Church and the mainstream intellectuals are engaged now in an operation that should have defined them long before the fall of state socialism: to boost intellectual non-conformity with respect to the political dominant discourse as a way of refusing the debate by taking it seriously. And they do it by means of the same narrative device that kept them silent under communism: they tell the story of the prevalence of culture and the spiritual over everything political.

This article is following the evolution of the understanding of the concept of "property" in the Catholic Church's social doctrine, during a period of 120 years, starting with the pontificate of Leo XIII and ending with the one of Pope Benedict XVI. Being about the various understandings related to the concept of "property" in the Church's social doctrine, only the official discourse of the popes will be followed (magisterium) together with the input brought by the Second Vatican Council in interpreting and defining the concept.

For a long time, the creative heritage of many singers and composers of the seventeenth and eighteenth centuries, which was created at Hetman residences, churches and monasteries remained insufficiently explored, and partly unknown. In recent decades a number of works by domestic musicologists have been published, which largely filled this gap. Works mainly concern secular music or some of the most well-known composers who wrote spiritual music. At the same time, the scope of the activities of the church musical centers remains unexplored to modern days, as are the names of many of their representatives from the monastic structure. In this article was made the attempt to find out the role of the Ukrainian church elite in formation of the musical centers of Hetmanate, as well as to reconstruct their personnel on the basis of the analysis of newly discovered archival documents and various publications. It was noted that the specifics of the formation of these musical centers was that they focused on contemporary spiritual educational institutions that were preparing the frames of composers and performers. The leading of them was the Kyiv-Mohyla Academy, which for a long period of time was the main "staff of personnel" of the time composers of spiritual music and performers of choral church singing. The organizers of the musical life at the Academy were first of all its rectors, who opened the music classes, organized student choirs and wrote musical works for them. A separate subject, which was studied at the Academy, was Kant's singing, the formation of which was facilitated by the new Paretza system of choral performance. Musical centers in Chernihiv, Kharkiv and Pereyaslav focused on collegiums initiated by local bishops and completely dependent on their personal interest. It is concluded that the majority of diocesan bishops actively promoted the development of musical education in their eparchies, some of them became founders of choral groups and authors of musical works. The Chernihiv cell, initiated by Archbishop Lazar Baranovich more than half a century earlier from Kharkiv and Pereyaslavsky, benefited from the activity of his own printing press, which published various musical works, which ensured the progress of musical art in Chernihiv region and the entire Left Bank Ukraine.

The article analyzes the important role of the Ukrainian Orthodox Church of the Kyiv Patriarchate (hereinafter referred to as the UOC-KP) in consolidating Ukrainian society. The Christian religion, filled with Ukrainian content and spirit, is an important part of the Ukrainian ethno-cultural space. For many centuries Ukrainian Orthodoxy has actively promoted Ukrainian ethnic, state-building, nation-building and ethnocultural processes and consolidated Ukrainians. However, since the resubordination of the Kyiv Metropolitanate in 1686 to the Moscow Patriarchate, it has become an instrument of assimilation of Ukrainianity and the destruction of Ukrainian identity. For three centuries these destructive and assimilation processes concerning Ukrainian Orthodoxy continued. Since the beginning of the disintegration of the USSR, Ukrainians began a long struggle for the elimination of totalitarian-imperial and spiritualcolonial fetters. The process of restoration of the UOC was headed by Metropolitan Filaret (Denisenko). With the active assistance of Metropolitan Filaret, on June 25, 1992, the UOC-KP was created, and on October 22, 1995, he was elected its primate. At the turn of the millennium, the UOC-KP became one of the catalysts of the consolidation processes in post-colonial Ukraine. The UOC-KP systematically and purposefully implemented the Ukrainian language, the state outlook, the national-patriotic education among the clergy and its congregation, thereby bringing together Ukrainians and forming from the post-Soviet population conscious citizens of the Ukrainian state. The UOC-KP consistently consolidated Ukrainian society, united Ukrainian politicians with a state vision and, eventually, achieved its first victory. On October 11, 2018, the Holy Synod of the Ecumenical Patriarchate adopted a fateful decision to grant Ukrainian Orthodoxy the autocephaly.

Метою статті є характеристика державно-церковних відносин в Угорській Народній Республіці у період правління Яноша Кадара (1956 – 1989 рр.). На основі аналізу угорської історіографії прагнемо показати, що підґрунтям успішної політики угорської влади після революційних подій 1956 р. було покращення життєвого рівня населення, досягнення суспільної злагоди та велика терпимість і гнучкість в релігійній сфері. Саме у цей час в країні були врегульовані відносини з «історичними» церквами – католицькою та протестантськими (реформатська і лютеранська). Наголошується, що впродовж 50-х років ХХ ст. владі вдалося перетворити частину кліру в слухняне знаряддя здійснення своєї внутрішньої та зовнішньої політики. Нескореним залишався примас угорської католицької церкви Й. Міндсенті (József Mindszenty), який виступав проти чинного політичного режиму в країні. У статті відзначено, що представники різних конфесій не брали надто активної участі у революційних подіях 1956 р., однак підтримали своїх співвітчизників. На основі аналізу наукової літератури встановлено, що успішною була церковна політика Угорщини у 1960-х роках, оскільки католицька та протестантські церкви, примирившись з умовами релігійної свободи, наданої Угорською соціалістичною робітничою партією, допомагали державі проводити політику народного фронту в боротьбі за соціалізм. Відзначено, що на окрему увагу заслуговують відносини угорської влади з Ватиканом, які завершилися підписанням угод у 60–70-х роках ХХ ст. та візитом Яноша Кадара до папи Павла VІ у 1977 р. Янош Кадар став першим комуністичним лідером, який перетнув поріг Ватикану. У 1980-х роках вплив держави на церковне життя послабився, а в результаті суспільно-політичних змін наприкінці 80-х років церква в Угорщині здобула повну свободу. ; The purpose of the article is to briefly describe the governmemnt-church relations in the Hungarian People's Republic during the reign of J. Kadar (1956 –1989). Based on the analysis of Hungarian historiography, we seek to show that at the heart of the successful policy of the Hungarian authorities after the revolutionary events of 1956 there was an improvement of living standards of the population, the achievement of social harmony and considerable tolerance and flexibility in the religious sphere. At this partcular time relations with «historical» churches – Catholic and Protestant – were settled in the country. It is noted that throughout the 1950s the authorities succeeded in turning part of the cleric into an obedient instrument for the implementation of their domestic and foreign policies. The Primas (Head) of the Hungarian Catholic Church, József Mindszenti, remained invincible and opposed to the socialist perspective of the country's development. The article makes a point that representatives of different faiths did not take too active part in the revolutionary events of 1956, but supported their compatriots. On the basis of scientific literature analysis it was established that the church policy of Hungary in the 1960s was successful, as the Catholic and Protestant churches, having adapted to the conditions of religious freedom granted to the Hungarian Socialist Workers' Party, helped the state to pursue a policy of «popular front in the struggle for socialism». It is pointed out that the attention is drawn to relations of the Hungarian authorities with Vatican, which ended with the signing of bilateral agreements in the 1960s-1970s and the visit of J. Kadar to Pope Pavel V; and in 1977 J. Kadar became the first communist leader to cross Vatican threshold. In the 1980s, the influence of the state on church life weakened, and as a result of social and political changes in the late 1980s, the church in Hungary was given full freedom.

Метою статті є характеристика державно-церковних відносин в Угорській Народній Республіці у період правління Яноша Кадара (1956 – 1989 рр.). На основі аналізу угорської історіографії прагнемо показати, що підґрунтям успішної політики угорської влади після революційних подій 1956 р. було покращення життєвого рівня населення, досягнення суспільної злагоди та велика терпимість і гнучкість в релігійній сфері. Саме у цей час в країні були врегульовані відносини з «історичними» церквами – католицькою та протестантськими (реформатська і лютеранська). Наголошується, що впродовж 50-х років ХХ ст. владі вдалося перетворити частину кліру в слухняне знаряддя здійснення своєї внутрішньої та зовнішньої політики. Нескореним залишався примас угорської католицької церкви Й. Міндсенті (József Mindszenty), який виступав проти чинного політичного режиму в країні. У статті відзначено, що представники різних конфесій не брали надто активної участі у революційних подіях 1956 р., однак підтримали своїх співвітчизників. На основі аналізу наукової літератури встановлено, що успішною була церковна політика Угорщини у 1960-х роках, оскільки католицька та протестантські церкви, примирившись з умовами релігійної свободи, наданої Угорською соціалістичною робітничою партією, допомагали державі проводити політику народного фронту в боротьбі за соціалізм. Відзначено, що на окрему увагу заслуговують відносини угорської влади з Ватиканом, які завершилися підписанням угод у 60–70-х роках ХХ ст. та візитом Яноша Кадара до папи Павла VІ у 1977 р. Янош Кадар став першим комуністичним лідером, який перетнув поріг Ватикану. У 1980-х роках вплив держави на церковне життя послабився, а в результаті суспільно-політичних змін наприкінці 80-х років церква в Угорщині здобула повну свободу. ; The purpose of the article is to briefly describe the governmemnt-church relations in the Hungarian People's Republic during the reign of J. Kadar (1956 –1989). Based on the analysis of Hungarian historiography, we seek to show that at the heart of the successful policy of the Hungarian authorities after the revolutionary events of 1956 there was an improvement of living standards of the population, the achievement of social harmony and considerable tolerance and flexibility in the religious sphere. At this partcular time relations with «historical» churches – Catholic and Protestant – were settled in the country. It is noted that throughout the 1950s the authorities succeeded in turning part of the cleric into an obedient instrument for the implementation of their domestic and foreign policies. The Primas (Head) of the Hungarian Catholic Church, József Mindszenti, remained invincible and opposed to the socialist perspective of the country's development. The article makes a point that representatives of different faiths did not take too active part in the revolutionary events of 1956, but supported their compatriots. On the basis of scientific literature analysis it was established that the church policy of Hungary in the 1960s was successful, as the Catholic and Protestant churches, having adapted to the conditions of religious freedom granted to the Hungarian Socialist Workers' Party, helped the state to pursue a policy of «popular front in the struggle for socialism». It is pointed out that the attention is drawn to relations of the Hungarian authorities with Vatican, which ended with the signing of bilateral agreements in the 1960s-1970s and the visit of J. Kadar to Pope Pavel V; and in 1977 J. Kadar became the first communist leader to cross Vatican threshold. In the 1980s, the influence of the state on church life weakened, and as a result of social and political changes in the late 1980s, the church in Hungary was given full freedom.

The article considers the problems of relations between the Church and the state in the classical sociological theory of M. Drahomanov and modern sociology. In the Western sociology of religion, considerable attention is paid to distinguishing the contexts of state and Сhurch practices, which can be compatible or incompatible with democracy. Compatible with democracy is a form of interaction between Church and state that ensures the protection of religious freedom and religious self-expression of all religious organizations and excludes discrimination based on religion. The negative consequences of the violation of the «principle of separation of Church from the State» described in the works of M. Drahomanov are analyzed. The socio-cultural effects of state intervention in the affairs of the Church at the level of society are investigated: violation of the principle of freedom of conscience, religious repression, forced unification of religions, and migration of believers as a result of repression by the state. It is emphasized that the violation of the principle of freedom of conscience contributes to the formation of an imposed and inauthentic identity of the individual, the growth of religious conformity, and the strengthening of «categorical inequality» in society. The social consequences of religious discrimination are analyzed: the growth of mass tension and frustration in society, the conflict between different Church communities, and the weakening of the effect of cohesion. The negative consequences of the violation of the «principle of separation of Church from the state» for the state Church are demonstrated: weakening of influence in society, rejection of the intellectuals, and latent atheism of the population. It is emphasized that to neutralize these negative effects, it is necessary to observe the constitutional principle of separation of the Church from the state. It was concluded that the separation of Church from state should contribute to the establishment of interreligious tolerance and understanding in society.

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.