Search

The aim is to highlight the little-known facts of the biography and the main milestones of the life and work of the Archimandrite of Yelysei Pletenetskyi, the Kyiv-Pechersk Lavra, his role in the development of Ukrainian culture, science, and enlightenment in the first quarter of the seventeenth century, thereby honouring the memory of the great Lavra enlightener. The author uses various research methods along the lines of the new social history, as well as comparative historical, problematic chronological, microhistorical, and everyday history. The scientific novelty lies in the coverage of little-known facts of the archimandrite’s biography and activities, which allow us to speak more specifically about the origin of Yelysei Pletenetskyi and new archival finds that correct or expand the known information. Conclusions. The figure of the archimandrite of the Kyiv-Pechersk Monastery, Yelysei Pletenetskyi, is one of the most prominent figures in the Ukrainian cultural space of the turn of the sixteenth and seventeenth centuries, but he has not yet received a separate thorough study. Pletenetskyi’s undoubted merits include the foundation of the institute of preaching, the Lavra intellectual circle, the first school, the establishment of the Lavra printing and papermaking house in Radomyshl, participation in the restoration of the Orthodox hierarchy in 1620, the regulation and improvement of monastic life, and charitable activities. [ABSTRACT FROM AUTHOR]

The purpose of the research paper is to study the history of the foundation, spatial development, financial, economic, and charitable activities of Kyiv Protection of the Mother of God Convent (Kyiv-Pokrovskyi Convent) and to clarify the importance of convents and their monasticism in the social and cultural space of a big city in the second half of the 19th - early 20th century. The scientific novelty. The history of Kyiv Protection of the Mother of God Convent in the second half of the 19th - early 20th century, the formation of its architectural and economic complex, the social composition of the nuns, financial and economic activities, and its place in the social and cultural space of Kyiv are studied. Archival materials reflecting various aspects of the history of Kyiv Protection of the Mother of God Convent are introduced into scientific circulation. Conclusions. The second half of the 19th century was marked by a change in government policy toward the Russian Orthodox Church and its monasteries, which allowed Kyiv Eparchy to restore some abodes and establish new ones. Kyiv Protection of the Mother of God Convent, established in 1889, was the last such institution to be built in Kyiv during the synodal period. However, in a short time, the abode managed to become an important spiritual center, shaping the spiritual authority of the nuns and the aesthetic impact of solemn monastic services, influencing the cultural atmosphere of the big city. The abode's location in the central part of Kyiv was crucial for its economic, social, and cultural activities. Status of a big city and the goal of its founder to organize such a convent influenced the contingent of nuns and novices, which distinguished this convent from other abodes of the eparchy. The first-class monasteries, which included Kyiv Protection of the Mother of God Convent, where nuns lived together, were more likely to be entered by representatives of the nobility. As a rule, the reverend mothers of this convent were representatives of the so-called 'educated monasticism.'. Socio-economic and socio-political changes that occurred in the second half of the 19th - early 20th century contributed to the fact that the traditional religious function of Orthodox monasteries no longer met the needs of the times. In this regard, special attention was paid to the establishment of educational institutions at monasteries, and the strengthening of charitable, cultural, and educational activities. The processes of urbanization, commercial, and industrial development of Kyiv encouraged the convent's leadership and nuns to keep up with the times and meet the needs of the surrounding society. Thanks to the monasteries, Kyiv, given the rapid transformational changes in society, continued to preserve its unique image of the ancient Christian capital. At the same time, the monasteries became part of the urban environment, skillfully using the results of urbanization and economic development, combining the significance of religious, historical, and cultural centers. Visiting them by pilgrims and travelers acquired not only the character of worship of the shrine but also had an educational character. [ABSTRACT FROM AUTHOR]

The article describes the church renewal movement, the emergence of which Ukraine at the beginning of the 20th century was a fully natural phenomenon due to the formation of initial liberal processes in society generally caused by the revolution of 1905–1907. It is shown that, not being national-liberation movement, the renewal movement was ideologically based in many respects on the principles of the functioning of the old Orthodox Church in Ukraine (Kyiv Metropolis), which was absorbed by the Moscow Patriarchate in 1686. The move was, in particular, about the independence of the church from the state, canon law, freedom of religion. As evidenced by the materials of the “Tserkovna Hazeta” (“Church Newspaper”), Kharkiv renewalists advocated the need for intra-church reforms in close connection with reforms of a general social nature. Among them were the following: shortening the working day and improving the working conditions of workers, overcoming the lack of land owned by peasants, granting civil rights and freedoms to all categories of the population, banning the death penalty. Rejecting the course of complete separation of the state from the church, the renewalists professed their harmony, the goal of which was declared to be the formation of a “Christian public”, and the means of its creation was to be non-violent “Christian politics”. The short-term existence of the church renewal movement is interpreted first due to the narrow social base of renewal at that time, and second to be a proof of the imperial Russian state’s inadmissibility of any forms of ecclesiastical and generally social liberal ideology [ABSTRACT FROM AUTHOR]

У статті вперше в дослідницькій літературі здійснено систематичний аналіз доробку викладачів і вихованців Київської духовної академії другої половини ХІХ – початку ХХ ст. з історії конфесійної взаємодії християнських релігійних традицій на українських землях. З’ясовано суспільно-політичну обумовленість вивчення київськими духовно-академічними істориками конфесійної історії, що полягала в злободенності «польського питання» у середині ХІХ ст. – на початку ХХ ст. Виявлено характерні особливості розгляду київськими істориками і богословами явища міжконфесійної взаємодії у XV–XVIII cт., що виражено у спробах представити багатоаспектні оповіді про співіснування трьох конфесій, всебічно розглянути феномен церковної унії, витлумачити конфесійну взаємодію у політико-правовій площині, надати історичним інтерпретаціям історіософське підґрунтя. У розвідках духовно-академічних дослідників зауважено тенденцію відійти від усталеного в офіційній російській історіографії ХІХ ст. погляду на історію міжконфесійних відносини в Україні крізь призму жорсткого протистояння та відтворити в українському релігійному житті події міжконфесійного діалогу.

The article analyzes the processes that took place in the cultural and spiritual sphere in the territory of Soviet Ukraine, Eastern Volyn, and Western Volyn, which was part of the Second Polish-Lithuanian Commonwealth (Res Publica) after the end of the First World War. In the 20th century, the events of the centuries-old history of the Ukrainian people intertwined, which became a bunch of the most important milestones in the nation's fate, in the survival struggle for the state and independence. This century has concentrated in itself a powerful national liberation movement and attempts to obtain state independence, the tragedy of defeats, and the division of ethnic Ukrainian lands between different states, the national revival, and the formation of the state at the end of the century. Volyn concerning the integrity of the Ukrainian lands played a special role due to its geopolitical position for a century. In the context of all these events, the period of the 1920's and 1930's occupies a significant place for the western Ukrainian lands, including Volyn. Its lands were a reflection of the most tragic pages in the history of Ukraine. More than once they played an outstanding role in the history of the Ukrainian people, re- flected in their fate. The defeat of the national liberation struggle in 1917--1921 and the tragic consequences of these events for Ukrainian statehood turned Volyn into a specific socio-political and geopolitical region. The events in these territories, as well as the policies of the governments of the Ukrainian Soviet Socialist Republic and the USSR and the Second Polish-Lithuanian Commonwealth, were decisive for the Ukrainian population living on ethnic Ukrainian lands and those in other countries. Our research allows us to argue that the socio-economic processes in Volyn in the interwar period were an interesting social phenomenon when Ukrainians in their ethnic lands in the Ukrainian environment were in the status of immigrants. The line of the Soviet-Polish border, which was the limit of confrontation, attracted the most active participants in the national liberation struggle, who continued it in the new conditions of lack of statehood, political and ideological pressure, persecution and repression by the ruling regimes. The work and activities during the interwar period of prominent political figures from the time of the Ukrainian National Republic (UNR), religious, cultural and education figures in the territory of Western Volyn, were of crucial importance not only for the population of the region but also for the Ukrainian nation. Volyn, despite the delimitation of the state border, remained the only region where the indigenous population lived compactly. Political and ideological pressure from the dominant regimes in the interwar years did not significantly affect the mentality of Volyn. The population of the region has preserved the Ukrainian language, Orthodox faith, spiritual and cultural traditions. Despite the confrontation between the political systems of the USSR and the Second Commonwealth, the people of Volyn treated the inhabitants living behind the region border with sympathy and liking. Therefore, immigrants who found themselves on Volyn lands adapted to the new environment without any particular problems. The local population often facilitated border crossings and provided temporary shelter. In Western Volyn, immigrants were not only quickly accepted into the new environment but also became the organizers of cultural and educational institutions and societies, leaders in political life. If we take into account the fact that after the defeat of the liberation struggle, Western Volyn became a kind of political refuge for many of their participants, then the experience of their struggle in the new conditions was used to develop active socio-political activities in the region. Moreover, the intellectual and political elite was concentrated among immigrants. Therefore, in the environment of the relatively backward eastern Volyn territory, thanks to the work of immigrants from Naddniprianska Ukraine, the level of national consciousness rises, education develops, and educational work is activated. Individual immigrants from Naddniprianska Ukraine were selected by the local population as ambassadors and senators in the Polish parliament. They headed political organizations, Ukrainian cooperation, took an active part in the life of the region. Local Enlightenment societies «Prosvita» played an important role in the cultural life of Volyn. Since a large part of the Naddniprianska Ukraine intelligentsia found themselves in immigration in Western Volyn, where the indigenous intelligentsia was relatively small, it mainly organized the Enlightenment movement. In their programs and charters, -- county societies «Prosvita». A characteristic feature of the first post-war years was the opposing trends in this process of the Polish and Ukrainian sides. The Polish regime, established on Volyn lands, was forced to reckon with such authoritative cultural and public associations as «Prosvita » at that time. The Ukrainians, who found themselves in the lands occupied by Poland, still cherished the hope of a possible entry into the new state formation with the preservation of their own national and cultural interests. In July 1922 a congress of cultural and educational organizations of Volyn was held in Lutsk. The congress discussed the charter of the unifying center and the adoption of its name, namely: «Association of cultural and educational organizations of Volyn called "Volyn Prosvita"». The commission to edit the statute included well-known Ukrainian figures in immigration, such as Ivan Vlasovskyi, Mykhailo Cherkavskyi, Serhii Miliashkevych. The congress expressed demands to the Polish authorities to open in Volyn the number of state Ukrainian schools, corresponding to the number of the Ukrainian population in the region. To achieve their goals, societies opened reading rooms, bookstores, cinemas, arranged lectures, laid out for ordinary people, published books, magazines, and the like. To spread education, primary and secondary schools were organized, funds were created to assist capable students. It is advisable to compare the processes that took place in the cultural and spiritual sphere in the territory of Soviet Ukraine and Eastern Volyn. In fact, in the same period, the 30s, after the collapse of Ukrainization, the Soviet government began to actively pursue a national policy leading to the assimilation of the Ukrainian population. The slogan of culture «national in form, socialist, international in content», created in the formally «sovereign USSR, covered the comprehensive falsification of Ukrainian national culture with the widespread use of propaganda means of the press, school, theater, radio, etc., and inculcating Soviet patriotism with a lasting affirmation about the advanced role of the «great Russian nation». Thus, again, the two political regimes that ruled in Volyn in the interwar period, despite the polarity of their ideologies in the field of cultural and national policy, carried out identical measures. Their ultimate goal was the assimilation of the Ukrainian population, the loss of their national identity, culture, language. Thus, the integration of Western Volyn into the Second Polish-Lithuanian Commonwealth, especially in the sphere of cultural and spiritual life, was contradictory and with great difficulty. Ukrainian public and cultural figures, a significant part of whom were immigrants from Prydniprovia, searched for ways of national-cultural coexistence in the political system of Poland. However, the course of the Polish authorities, which was taken to assimilate, militarize and catholicize the Ukrainian population, towards forced integration into the Polish state, sharpened Polish-Ukrainian relations more and more, giving rise to contradictions and conflicts. Such a policy of the states that divided Volyn was caused by the situation at that time. Firstly, an attempt was made to enlist the support of the local population in carrying out political reforms and strengthening local positions, when the situation at the borders was still unsettled, and the states themselves were weakened by the consequences of the war. Secondly, the centuries-old confrontation for the Ukrainian flock determined the relationship between Catholic Po land and the Orthodox population of the eastern lands. Even though the Soviet leadership in the field of spiritual life announced a policy of atheism, and the Polish religious authorities in religious and spiritual life in the occupied lands took a course towards Catholicization, the opposition of these political regimes allowed the Ukrainian Autocephalous Orthodox Church to arise and for some time to actively operate. [ABSTRACT FROM AUTHOR]

Статтю присвячено ролі «руської» народної мови в релігійному житті українського народу першої половини XVII ст. В основу дослідження покладено бачення згаданої проблеми письменником-полемістом Касіяном Саковичем, котрий виклав свою позицію у вступі до твору «Desiderosus» 1625 р. Актуальність теми полягає у зв’язку націєтворення європейських народів з проникненням національних мов у їхнє релігійне життя й перекладом Біблії. На основі вступу Касіяна Саковича до польського видання книги «Desiderosus», яке він опублікував, установлено підходи автора до визначення ролі «руської мови» в релігійному житті Русі (України та Білорусі). Передусім зроблено загальний огляд «мовної дискусії» XVI – початку XVII ст., пов’язаної з виходом у світ Біблії Франциска Скорини, Заблудівського Євангелія, а також на основі творів Івана Вишенського й Антонія Селяви. Було відзначено, що попит на переклади Св. Письма «руською мовою» в суспільстві існував. Проте представники консервативних кіл православного та унійного духовенства насторожено ставилися до народної мови, яку пов’язували з єресями й замахом на сакральну церковнослов’янську традицію. Звернено увагу на те, що Касіян Сакович з метою релігійного виховання вірних та фахової підготовки духовенства вважав за необхідне перекласти твори Отців Східної Церкви простою народною мовою. Він також порушив питання про глибше ознайомлення православного суспільства з релігійним спадком Римо-Католицької Церкви. Було підкреслено, що визнання необхідності підвищити статус «руської мови» не мало ознак «мовного шовінізму». Касіян Сакович вважав, що релігійне життя в Україні має розвиватися на основі позитивного досвіду християнської культури Сходу та Заходу. Тож православні в духовному житті потребуватимуть не лише рідної мови, але й мов церковнослов’янської, польської, грецької та латинської. Особливо це стосувалося проповідників, якість діяльності котрих була прямо пов’язана з рівнем освіти.

The article deals with the history of everyday life of the Ukrainian parochial clergy of the late 16th – first half of the 17th century. This was a very important time period for both the history of the Church in Ukraine and Ukraine itself. It was then when the Ukrainian society, divided by confessional identification, found itself on the crossroad of civilizational choice. Further political, social, and religious transformations in Ukraine were significantly influenced by national and religious movements of that epoch. In native and foreign historiography, the mentioned processes were examined within the context of global political and cultural development of Central and Eastern Europe. However, “small living worlds” of petty nobles, clergy, bourgeoisie, and peasants have not been sufficiently studied, as well as the motivation for actions of great masses of population, who profoundly impacted the cultural progress of Ukraine. The article is based on the polemical work by Cassian Sakowicz “Perspektiwa” (“Perspective”) (1642), with the additional information from the works of his opponents (Petro Mohyla and Pachomiusz Oranski). The author makes an attempt to explore the everyday life history of the Ukrainian parochial clergy belonging to the first generations after the Union. The author examines the questions related to the origin of the parochial church senior priests, level of their education, professional ability, and material security. Major attention is paid to venal practices in the church structures (both Orthodox and Uniate), which considerably caused the decay of religious life on the parochial level. The social state of the priests is examined separately, as well as their interactions with the land-owners and parishes. The author argues that despite the low level of professional ability of the priests and lack of special educational institutions, the representatives of higher Uniate clergy and well-educated monks from the Basilian Fathers’ community did their best to improve the educational level and religious upbringing of the parochial priests. It can be concluded that this activity caused the development of the confessional identification of the Uniate believers.

У статті висвітлюється роль козацтва в поступі етнічної свідомості впродовж культурно-освітнього піднесення другої половини XVI – середини XVII ст. Зазначається, що зміни панівних стереотипів поведінки українців, їх світоглядних засад зумовлювалися поширенням ренесансно-гуманістичного світогляду й реформаційної ідеології. Під час козацьких повстань кристалізувалося право на оборону «святої старовини» і «православної віри» та визначалися терени проживання етносу. Це дає підставу визнати провідну роль козацтва у становленні етнічної свідомості українців означеної доби.

Copyright of NaUKMA Research Papers in Philosophy & Religious Studies is the property of National University of Kyiv-Mohyla Academy, Faculty of Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The purpose of the work is to reveal the peculiarities of teaching church singing in religious schools in Podillya eparchy. The importance of church singing teaching in church schools and its influence on religious education is determined. The main principles of the church singing teaching based on the provisions by S. Myropolskyi are analyzed. The methodology of the research is to apply the source-study method, used in studying the system of church choir singing teaching on the basis of archival materials. When studying the singing characteristics of the church schools of the Podillya eparchy, the didactic method was used, making it possible to carry out a more detailed analysis of the subject’s teaching programs. The scientific novelty is the publication of materials from archival funds, the systematization of research and the generalization of the main principles choir singing upbringing on the basis of studying programs of church singing in religious schools for boys (Sharhorod, Tulchyn, Tyvriv, and Pryvorotsk), as well as Kamianets-Podilsk and Tulchyn women church schools. Conclusions. The results of the study of church choir singing programs, their practical application value allow us to conclude that the level of choral performance in male and female religious educational establishments was quite high, since the college choirs should accompany worship, and graduates of these institutions should independently teach and lead school choir collectives. The basis of their repertoire was also composed of liturgical works, including paretesses. The Tulchyn Diocesan School for Girls can serve as an example of vocational training for choir singing and fruitful functioning of the choir collective.

The modern problems of obtaining autocephaly of the Ukrainian Orthodox Church are analyzed. The centennial struggle for autocephaly of the UOC proves that the problem of obtaining independence from the Russian Orthodox Church îf the Moscow Patriarchate (ROC MP) is very complicated, both according to the legislation of Ukraine and the canons of the church law. The Kyiv metropolis was an integral part of the Patriarchate of Constantinople from 988 to 1686, when it was, from the point of view of many Orthodox churches, illegally and not canonically annexed to the Moscow Patriarchate. In this movement the Orthodox Church was divided into three separate churches – the UOC of the Moscow Patriarchate (UOC-MP), which now calls itself simply «the UOC»; UOC of the Kyiv Patriarchate (KP), established in 1992 and not recognized by the Ecumenical Orthodoxy as canonical and God-inspired, and The Ukrainian Autocephalous Orthodox Church (UAOC), which arose in 1919-1921. It should be noted that in the period of the Ukrainian Revolutions of 2004 and 2014 and at the beginning of the war in the Eastern Ukraine, the hierarchs of the UOC-MP organized an open antiUkrainian and anti-constitutional campaign, both behind the walls of temples, and at mass events. During the presidential election, this church illegally campaigned for one a pro-Russian Candidate only. In these conditions, the question of the separation of the UOC from the Moscow Patriarchate became more pressing and urgent. Proponents of autocephaly point out that the grounds for granting UOC Tomos for autocephaly are identical to that of the Polish version of 1924. However, we consider the obvious difficulties that distinguish the situation with Orthodoxy in Ukraine, compared with the UOC of Poland. In order to make the Russian Orthodox Church not to interfere in the internal affairs of Ukraine, not to agitate against the state of Ukraine, include in the name of the UOC the phrase that it is an Orthodox Church in Ukraine with a center abroad – in the Verkhovna Rada of Ukraine two bills – No. 4511 and No. 5309, which since 2016 it was never accepted, because they duplicate the existing Law and contradict Art. 35 of the Constitution. However, as we see, de facto the ROC (MP), directly and indirectly, is campaigning for so-called – «Russian World». For example, just recently the Russian edition of «Orthodoxy and World» published an interview with a member of the Synod of the Ecumenical Patriarchate and a supporter of Ukrainian autocephaly by the Metropolitan of Prussia Elpidophor, from which the publication dropped unwanted phrases. On April 22, 2018, the Holy Synod of the Ecumenical Patriarchate adopted a petition from the President of Ukraine Petro Poroshenko to the Ecumenical Patriarch Bartholomew to give Tomos on autocephaly to the Orthodox Church in Ukraine, the Verkhovna Rada of Ukraine Resolution in support of this appeal, and the appeal of the hierarchs of the Ukrainian Orthodox churches – KP and UAOC and some of the ÌPs. Similar Tomos is now awaiting northern Macedonia. History shows that the procedure for the delivery of Tomos for autocephaly is not easy, long-term. The analysis shows that, despite the difficulties of securing the separation of the Ukrainian Orthodox Church from the Moscow Patriarchate by legislative means, there are grounds to expect that the UOC of Tomos would be still received. This decision is not obvious, since some autocephalous Orthodox churches against it and support arguments of the Russian Orthodox Church. The petition of the state authorities concerning the autocephaly of the church is a long-standing claim by the Patriarchate of Constantinople. Thus, Ukraine has to wait for the decision of the Ecumenical Patriarch Bartholomew I to hold the Unifying Synod.

The purpose of this article is established as a complex analysis of life and activity of bishop archiereus Veniamin (Sakhnovskyi), determination of specifics of his archpastoral ministry on the terrenes of Kolomna, Vyatka, and Voronezh eparchies, reconstruction of circle of environment and communication. A novelty of research - it has been reiewed the figure of archiereus Veniamin in the Ukrainian historical studies for the first time, it has been reasoned his Ukrainian origin and specifics of archpastoral activity in accordance with the Ukrainian traditions. The research methodology is based on a combination of methods and principles of historicism, systematization, cultural and historical typology. The hierarchy of spiritual values was clarified with the help of the historical-anthropological method and the social portrait of Bishop Veniamin was modeled. Conclusions. The life milestones, religious and cultural-educational activity, circle of communication of Veniamin confirm his belonging to the Ukrainian Orthodox community and service according to the Ukrainian traditions. Archiereus kept in close touch with Kyiv-Mohyla Academy students - archbishop of Kyiv Rafail (Zaborovskyi), bishop of Chernihiv Amvrosii (Dubnevych), metropolitan of Rostov Arsenii (Matsiievych) and others, as it brightly appears from last will and testament of the preconsecrated. An archpastoral activity of Sakhnovskyi on the terrenes of various Russian eparchies gives evidence of that he has continued education activities of his predecessors and cotemporaries archiereuses-Ukrainians - in the beginning and development of schools-seminaries, their provision with the called from Kyiv and Chernihiv scholastic staff. In the field of mission activity, the bishop Veniamin was not limited to customary for that time decrees of the Synod, and showed his own initiative regarding activities for spread of Christianization among the Udmurts, material support of the mission, including support with his personal finances, protection new converts from infringement of the Tatars and local authorities. [ABSTRACT FROM AUTHOR]

Ethnic consciousness involves a system of views and ideas of the people regarding themselves, based on the commonality of language, culture, and historical fate and manifested through interaction with other peoples. This progress is more clearly can be traced in the periods of changes in the dominant stereotypes of ethnic behavior and its outlook. The article highlights the role of the Cossacks in the development of ethnic consciousness during the cultural and educational rise of the second half of the XVI -- middle of XVII centuries. It is noted that the changes in the dominant stereotypes of the behaviour of Ukrainians, their ideological principles, were provoked by the spread of Renaissancehumanistic outlook and reformist ideology. The theoretical basis for the rethinking of the historical realities of that time constituted the works of polemic writers such as Gerasim and Meletiy Smotrytsky, Khristophor Filalet, Laurentiy Zizania, Zacharya Kopistensky, Iov Boretsky, and all those works in which the concept of «Rusian people» was formulated. Such works outlined the continuousness of Rusian history from Kyivan Rus times, the commonality of language and culture of ethnos. In defending these positions, the Cossacks became the reliable companions of thinkers of the early modern era, which was manifested in their involvement in the protection of the Orthodox Church. This led to the heroization of Cossack figures in folk and historical songs - Samiylo Kishka, Peter Sahaidachniy, Olifer Golub, emphasizing their typical features -- patriotism, courage, and bravery. During the Cossack rebellions, which involved representatives of different social groups, the right to defend the «sacred antiquity» and «Orthodox faith» was crystallized. The use of the term "Ukraine" regarding the Dnieper region, the area of the most armed rebellion, became natural. At the same time, the habitat of the ethnic group and its differences from neighbours were determined. This gives the reason to acknowledge the leading role of the Cossacks in the formation of ethnic consciousness of Ukrainians of this era. [ABSTRACT FROM AUTHOR]

The article reveals the essence of the concepts of pilgrimage and religious tourism, as well as the features of this process, which are associated with the Orthodox tradition of pilgrimage. It is determined that Christian pilgrimage is largely determined by the features of the religious consciousness of believers. Different types of trips are identified and characteristics of each type of pilgrimage tourism are given. The characteristics of the Orthodox pilgrimage movement and its role in public life are given. The activity of the Department of Foreign Relations (now the Pilgrimage Department) of the Holy Dormition Kyiv-Pechersk Lavra, which organizes pilgrimage trips in Ukraine and abroad, is also analyzed. [ABSTRACT FROM AUTHOR]

The purpose of this research is to analyze the religious cultures of Kyivan Orthodox Metropolitanate's believers and Uniate Ukrainians from Polish-Lithuanian state basing on examination of Menologions. Kyiv Orthodox Metropolitanate, the large East-European church province, lost most of its territory during late 17th and early 18th centuries and became at least a one of others eparchies of the imperial synodal church. Former Orthodox believers living in Polish-Lithuanian Commonwealth conversed into Uniate confession. Both Orthodox Ukrainians from Russian Empire and Uniate Ukrainians in Polish Crown came under the press of confessional disciplining. These confessional formations should have created two different religious cultures and identifications. Success of mentioned disciplining is examined in this article through the exploration of the liturgical calendars. We use methods and approaches that have been put by socio-religious studies. This direction of new social history was inspired by concept of Confessionalization (for Early Modern time). Among others the problem of upper level of religious culture (prescribed rules and confessional "ideology"), confessionalization and disciplining are actualized in the paper. Despite of the fact that Menologions are used by historians for a long time as a sources the calendars of 18th centuries do not find a necessary attention. When researches take ones into consideration they deal more with policy of church hierarchy and do not examine the religious culture in broad comparative context. This generates a scholar novelty of the study. Conclusions. The comparison of Kyivan Orthodox and Pochaiv Uniate Menologions printed in the end of 18th century allows to observe some common features in religious cultures' declarations on both sides of confessional and state border. The existing differences, however, did not mean the domination of the integrated synodal religious culture being made in Russian Empire during 18th in Kyivan Eparchy. [ABSTRACT FROM AUTHOR]

The article analyzes the content of the notions about the state of the outstanding Ukrainian cultural and religious fi gure of the second half of the XVII century I. Galyatovsky. The main source for analysis was the work «Treasury is needed», written in 1676. The aim of this search was to establish the content ofrepresentations of the state, contained in the text of the work, as well as to fi nd out the place of these ideas in the general context of the state theory of the Ukrainian Orthodox clergy of the second half of the seventeenth century. As a result of the research, it was established that in the views on the state, embodied in the work of I. Galyatovsky, signifi cant infl uences of both western European philosophy and Ukrainian Baroque philosophical trends were observed. His whole state conception is a continuation of the development of representations of Ukrainian Orthodox intellectuals about the ideal state system, but it has signifi cant diff erences in the relationship between secular and ecclesiastical authorities and the solution of the problem of an ideal ruler. [ABSTRACT FROM AUTHOR]

The article considers the history of implementation and evolution of Accusatory (Polemical) theology in the Kyiv Theological Academy. The author shows the place where the controversy with other religions and other Christian denominations took place in the curriculum of the Kyiv Theological Academy after the introduction of the Statute of the religious schools of 1808-1814 in Kyiv. The article deals with the content of the lecture courses of Archbishop Smaragd (Kryzhanovsky), Archimandrite Antonin (Kapustin), Bishop Sylvester (Malevansky), Philip Ternovsky, and Bishop Augustine (Gulianitsky). The author shows that the Accusatory theology was not an independent academic discipline at first, but it was part of the general course of theology. For the first time, lectures on accusatory theology were given in Kyiv in 1823. On the recommendation of the Commission of theological schools, teachers of this discipline were to use the book of the German Lutheran theologian Johann Ernst Schubert «Institutionum Theologiae polemicae» during the preparation of lectures. Comparison of this book with the lectures of hieromonk Smaragd (Kryzhanovsky) shows that the work of the German theologian was used by the Kyiv teacher quite selectively. Next, the article shows how in the following decades the content of the course of accusatory theology varied, depending on the general situation in theological education in the Russian Empire. In particular, the changes that took place in the curriculum of the Kyiv Theological Academy in the 1840's were characterized on the initiative of the Chief Procurator of the Holy Synod, Mykola Protasov. The author drew attention to the personal preferences of professors who found a reflection in their curriculum in Accusatory theology. In particular, Bishop Sylvester (Malevansky) in his course substantially expanded the controversy with the latest philosophical currents that opposed Christianity. Instead, Philip Ternovsky and Bishop Augustine (Gulianitsky) actively used the historical method, resulting in their courses representing the history of the controversy of the Orthodox Church with its various opponents. In the 1860's, when a large-scale reform of theological education was being prepared in the Russian Empire, the idea of a radical revision of the accusatory theology teaching concept was heard at the Kyiv Theological Academy. At the same time, some professors even advocated the abolition of accusatory theology as an independent discipline and for joining it to the course of church history. Special attention is paid to the fact that the courses of accusatory theology in the Kyiv Theological Academy in the nineteenth century were based on typical contemporary ecclesiology and soteriology of that time. The purpose of the course was seen not in the equal dialogue with opponents, but in revealing their mistakes and attempts to convert them to the Orthodox Church. [ABSTRACT FROM AUTHOR]

The specificity of religious buildings erected on the lands of the Zaporozhian Cossacks in 1734-1775 is analyzed. The attention is paid to the features of the Church architecture of the Sich Church of the Protection of the Blessed Virgin, the mobile churches, and other temples of the Volnosti of the Zaporozhian Cossacks. The practice of temple construction on this territory was quite different from the legislatively regulated. It was one of the manifestations of Zaporizhzhya Kosh’s real superiority in solving most of the affairs on the territory of the Volnosti, including the church sphere. [ABSTRACT FROM AUTHOR]

The article investigates the interaction of Orthodox churches and local self-government in the territory of Southern Ukraine in the specified period. The main directions of cooperation and contradictions in church relations and local self-government are described. The changes of interaction vectors in separate time periods under pressure from political circumstances are covered. Also, several stages of the penetration of church representatives into local self-government bodies were considered, which has not always been positively reflected in the cooperation of these institutions. [ABSTRACT FROM AUTHOR]

The article deals with the restoration and formation of Orthodox churches on the territory of Southern Ukraine in 1991-2010. The focus was on conflicts that arose between different branches of the Orthodox Church in the Kherson region. The role of public authorities in solving these conflicts is also highlighted. [ABSTRACT FROM AUTHOR]

It is found that Soviet policy oriented towards militant atheism and interpreting religion as «the opium of the people» aimed to shape a new materialist worldview and a new type of person entirely subordinated only to communist ideology. Anti-religious literature, press, radio and lectures became the mechanisms of influence. They were called to unravel the traditional authority of the Church in the eyes of society, rule the masses and involve them in the party’s influence, be a powerful tool of ideological pressure and an effective means of propaganda in society. Newspapers and journals are a multi-faceted, rich historical source, which complements archival and other documentary sources with concrete facts but requires careful reading and critical reflection. [ABSTRACT FROM AUTHOR]

The article deals with the Pinsk Council, 1942 and its consequences for the Ukrainian Orthodox community. Following the German invasion of Ukraine efforts were immediately begun to revive the Church there. On December 24, 1942 Metropolitan Dionisii Valedynskyi of Warsaw appointed Polikarp Sikorskyi, the Archbishop of Lutsk, to the post of the 'Temporary Administrator of the Orthodox Autocephalous Church in the liberated lands of Ukraine' and also blessed Archbishops Polikarp and Olexander of Pinsk and Polissia to consecrate new bishops for Ukraine. On February 10, 1942, the Council of bishops meeting in Pinsk responded to the request of the surviving clergy and faithful of the UAOC's 1921 formation by accepting them under jurisdiction of the Autocephalous Orthodox Church in Ukraine. During this historical meeting, Archimandrite Nikanor Abramovych (February 9) and Archimandrite Ihor Huba (February 10) were ordained by Archbishop Polikarp Sikorskyi, Archbishop Olexander Inozemtsev and Bishop Yurii Korenistov of Brest, who was himself consecrated on 8 February by Polikarp and Oleksander. The reaction of different ecclesiastical groups towards the Pinsk Council is studied in detail. [ABSTRACT FROM AUTHOR]

The article presents the first attempt of a complete analysis of historic studies of Protestantism, published by the Kyiv Theological Academy professors and students in the journal "Trudy Kievskoi dukhovnoi academii" starting from the 1860s to the beginning of the 1900s. The author outlines the main directions of historical studies, including the history of the main religious protestant directions, trends, and movements; the history of theological problems; the history of the modern Protestant movements, aimed at union with Orthodoxy; the history of dogmatic and canonical Protestant principles; the history of the symbolic and liturgical books of religious denominations; research of prereform movements; and biographical studies. The article proves the effectiveness of comparative and hermeneutic methods used by Kyiv historians in determining the specifics of religious phenomena. It has established that a characteristic feature of their historical studies is the consideration of religious phenomena in the broad historical perspective by clarifying the historical preconditions of formation and development of these phenomena. The analysis of historical studies shows transformation in Kyiv historians understanding of the theoretical and methodological foundations of the study of religious traditions different from Orthodoxy. In the works on the history of Protestantism from the 1860s till the 1870s the use of dogmatic-theological approach is common, while in the studies from the 1880s to the beginning of the 1900s the use of church-historical approach is widespread. The first dogmatic-theological approach concentrates on researching only dogmatic principles of a certain religion, while the second church-historical approach pays attention to the definition of the religious phenomenon specificity. The Jjournal publications present the results of the Kyiv Theological Academy professors' and students' involvement in the solution of the actual Church life problems in the end of the 19th-beginning of the 20th century, such as the problem of Anglican and Orthodox Churches dialogue. [ABSTRACT FROM AUTHOR]

The article investigates the interaction of Orthodox churches and local self-government in the territory of Southern Ukraine in the specified period. The main directions of cooperation and contradictions in church relations and local self-government are described. The changes of interaction vectors in separate time periods under pressure from political circumstances are covered. Also, several stages of the penetration of church representatives into local self-government bodies were considered, which has not always been positively reflected in the cooperation of these institutions. The history of the Orthodox Church in Ukraine is quite interesting and relevant today, because this area of Ukrainian history is not always investigated objectively. In Soviet times, the subject of church life was prohibited and dangerous, and only in the independent Ukraine, historians and researchers began to work on this issue. In our work, we focus our attention on the interaction of the Orthodox Church and local government in 1991 - 2010, as one of the key aspects of the formation and development of the Orthodox Church in Ukraine. The objectives of this publication are to study various vectors of the interaction of the Orthodox Church with local authorities, the identification of individual stages of this interaction and characterize them. [ABSTRACT FROM AUTHOR]

The article is devoted to one of the important issues of «The Great Terror» - persecution of the Orthodox clergy. The conditions, under which the persecution was conducted in Sumy region, were analyzed. It has been estimated, that illegal methods of investigation were widely used in the period of "The Great Terror" for the purpose of falsification of the criminal cases and acquisition of data against suspects and other persons, which was necessary for the bodies of the NCDA. The beating of prisoners prevailed among illegal methods; everyday tortures were a daily occurrence. Alongside with the latter, the methods of a psychological pressure of the individual were used, which can also be regarded as tortures. The methods of tortures, used by investigators in Sumy region, are described. It was determined, that nearly every investigator used tortures, including psychological pressure and beatings. Some of them were marked by extreme cruelty. Such methods of investigation were approved by the authorities, as leaders of the NCDA of different levels. The encouragement of such methods was both in oral commendation and in the form of receiving the state awards for high rates of solving crimes. The mass terror was applied not only to the acting clerics, but to those, who officially changed the activity sphere as well. Accordingly, such obtained data was often the only evidence of the guilt of accused clergy. The organization under the name of «troika» was carrying out the sentences of shooting down; the investigators were initiating new criminal cases. The basis for the initiation of the criminal cases was also the interrogation under tortures. They were particularly required, when the so-called "counterrevolutionary religious organizations» were opened, which the clergy of several regions sometimes belonged to. [ABSTRACT FROM AUTHOR]

The article highlights the main and secondary causes of the emergence of late Protestant movements in the Kiev province in the late 60's in the early 70's of the nineteenth century. The emergence of reformist movements is considered through the prism of the views of the Orthodox clergy and secular authorities on this problem. The basis and the basis of high rates of distribution of neo-Protestantism, their influence on society are investigated. Тhe causes of appearance of late protesteanticism could not promote its spread alone, but only in the complex. All internal causes, such as the low authority of the priesthood among the population, extortionate fee, the wrong methods of counteraction, and sometimes their absence, the hostile attitude of the spiritual and secular authorities to each other, the lack of unity, and, on the other hand, proximity to the Kherson region, the center of Protestantism, the great authority of the Protestants, their structural features and the spiritual maturity of the main preachers became fertile soil on which the selected grain of sermons of laborers and Protestants from the Kherson province fell. [ABSTRACT FROM AUTHOR]

Copyright of Doxa / Doksa is the property of I. I. Mechnikov Odessa National University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the article by A. Kolodny and L. Fylypovych, dedicated to Ivan Ogienko (Metropolitan Hilarion), the Ogienko's vision of the features of the Orthodox Churches locality, in particular the specifics of their manifestation in the Ukrainian Orthodox Church, is presented. The main features of Ukrainian Orthodoxy are revealed.

The 500th anniversary of the Reformation (1517 - 2017), which is celebrated in Ukraine at the state level, gives an opportunity to evaluate this event in various dimensions of its foundation, development and transformation in the context of the European transition from feudal relations and their citadel - the Catholic Church to the establishment of protestantism as an innovation faith and ideologiy of a new social formation. The process of the spread of early protestantism in Ukraine an its perception by the Ukrainian mentality and modern functionality in independent Ukraine are researched

The article traces the historical process of formation and development of polyphonic singing. The analysis of scientific publications on the specified topic and source base, namely, archival materials and periodicals, has been done. The changes that took place in the Orthodox Church in the ХІХ century, as a result of the annexation of Ukrainian lands to the Russian Empire, were highlighted. The process of teaching musical literacy and singing of professional personnel: psalms singers, regents, and choristers has been characterized. Examples of the valuable activity of individual composers working in that period for the development of polyphonic singing (D. Bortnianskyi, M. Berezovskyi, A. Vedel and P. Turchaninov) are given. [ABSTRACT FROM AUTHOR]

The article analyses the activity of Ukrainian church elite for the protection of interests of Orthodox Church in the Russian state in the second half of the XVII - early XVIII century, based on the materials of two leading Kyiv cells - the Kyiv- Pechersk Lavra and the Mohyla Academy at the Kyiv Brotherhood Monastery, which had special privileges. The main goal for the Kyiv-Pechersk monastery's leadership was to preserve the title of the laurel and the right stauropigy, as well as the canonical submission to the Patriarch of Constantinople at that time. The priority of Kyiv Mohyla Academy was a confirmation its status as a higher educational institute and its material support by the Russian government. To defend these rights in conditions of Russian centralism was the main task of special monastic commissioners, who performed the duties of church advocates, defenders of their monasteries. The article concludes, that due to the high level of education, organizational skills and diplomatic trust of Ukrainian church messengers, they managed to achieve significant success in defending the main interests of Kyiv cells - the special status for Pechersk Monastery and the right of a higher educational institute for the Kyiv-Mohyla Academy. [ABSTRACT FROM AUTHOR]

The article is devoted to the analysis of the views of the outstanding Ukrainian scientist Zakhariah Kopystensky. Here is highlighted his report on the right of the Ukrainian people for the sovereignty. It was found out that the necessity for the Ukrainian people of their own statehood was deduced from their national and cultural uniqueness. It was established that Z. Kopystensky was one of the first scholars who understood people as an ethnic community and determined their belonging to the nation on the basis of their own choice. In «Palinodia», an outstanding scientist created one of the first variants of historical consciousness of the Ukrainians, outlining its historical origins, ethnic territory and historical mission. The concept of Z. Kopystensky about the ideal state system, which he imagined as a monarchy, was explored, but the monarchy on condition of superiority of church authority over secularism and the duty of the ruler to take care of the goodness of the nation. Z. Kopystensky ideas had a significant influence on the formation of the early modern Ukrainian nation. [ABSTRACT FROM AUTHOR]

A brief analysis of creative heritage of the Pleiad of Ukrainian orthodox polemists (middle of XVI - middle of XVII centuries) was accomplished. It was demonstrated on specific examples how religious self-determination of the Orthodox Church as a heir to Oriental Christianity with a center in the Holy City of Jerusalem was upheld. It was emphasized on the need to reform the Church as a basis of formation of identity of Ukrainian people. The Church is to rise as the one to incarnate an image of Zion - a symbol of the Kingdom of God. An objective of the Article is to research monuments of the Orthodox polemic literature of XVI - XVII centuries and to define the role and significance of ideas of Kiev Zion and Kiev as New Jerusalem as a means of ideological strife for ethnic and religious identity of Ukrainian people. Conclusions were made that ideological groundwork of Ukrainian orthodox polemists that were done on the ground of ancient traditions, ideas of longevity of Ukrainian history and Church that were initiated back in times of Kievan princes made it possible in general terms to formulate principles of ethnic and religious identity of Ukrainian people. [ABSTRACT FROM AUTHOR]

The article characterizes the process of creating and forming the institute of Authorized Council on the Russia Orthodox Church Affairs in the mid-1940-1950s. The author focuses on the process of institutionalization of the newly set position of the Commissioner for Poltava region (Poltavska oblast'). The use of the method of analysis and synthesis allows creating an objective vision of the problem by different scholars studying this subject. [ABSTRACT FROM AUTHOR]

In this article discusses the use of the international life of the late eighteenth century, the religious factor as a way of political pressure in the relations between Russia and Poland. The first Russia’s victim on this way became the Polish-Lithuanian Commonwealth. And one of the methods that were used by Russia and its allies was a pressure in solving the problem of the dissidents using the activity of the Orthodox Church. Victor Sadkovsky who in 1780s and 1790s became one of the central figures in international relations between Russia and the Polish-Lithuanian Commonwealth. Perhaps, his activity, by the plan of organizers the creation of pereyaslav-borispol' diocese on the Polish-Lithuanian Commonwealth territory, had to play the same role as the activity of the famous abbot of Matronynsky Monastery - Melhisadeck Znachko–Yavorsky on the eve of the popular uprising in 1768. The only difference was that in this case it had to be much controlled and with the clearly expected result, but not vice versa. [ABSTRACT FROM AUTHOR]

A famous historical figure of Ukraine of the 18th century. - Melchicedek Znachko–Jaworski is used as an example for a researching the problem of religious conflict between the Orthodox, the Uniates and Catholics in the South of Kiev voivodship during the period of deployment of the Haidamak movement. The research highlights the main aspects of the condition of the Orthodox churches and monasteries of the region and the activities of the Abbot Motroninsky monastery in the defense of the Orthodox faith in the Right Bank of territory controlled by the Polish-Lithuanian commonwealth. Also there is a search for the reasons according to which Polish researchers and memoirists of the 18th - 19th centuries called Melchicedek the head of the Koliyivshchyna 1768 and the Haidamak movement in Kiev province. In General, when considering the question, it becomes clear that Melchicedek's personal confrontation with the local Polish gentry and the Uniate clergy for the rights of Orthodox priests and the care of the Church and the monastery's property was the reason that the Polish contemporaries of the events of the Koliyivshchyna 1768, attributed to Abbot Motroninsky monastery related directly to the organization of the Haidamak movement in the South of Kiev province. [ABSTRACT FROM AUTHOR]

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Hileya: Scientific Bulletin / Gileya is the property of GILEYA Publishing and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)