History of Christianity in Ukraine
This article needs to be updated.(December 2018) |
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The history of Christianity in Ukraine dates back to the earliest centuries of the
Although separated into various
Being officially eliminated since the end of World War II, the recent revival of Ukrainian national religions started just before dissolution of the Soviet Union in 1989 with reestablishment of the Ukrainian Greek Catholic Church which also triggered recovery of the Ukrainian Autocephalous Orthodox Church movement out of diaspora and transition of the former Russian Orthodox Church clergy who were native Ukrainians. Today, there are three national Ukrainian churches: the Orthodox Church of Ukraine, the Ukrainian Greek Catholic Church, and the Ukrainian Orthodox Church. Additionally, there is a smaller number of Byzantine rite adherents in the Ruthenian Greek Catholic Church who were dominated by the Kingdom of Hungary in the past. Western Christian bodies including the Latin Church of the Catholic Church and several Protestant denominations have had a limited presence on the territory of Ukraine since at least the 16th century and represent a minority of Christians in the country.
Early history
Andrew the Apostle
Although the
These first half-legendary Christian churches on the territory of present Ukraine were eliminated by the Gothic invasion in the third century. The head of the "Scythian bishopric" presented at the First Ecumenical Council in Nicaea in 325 probably in fact was Bishop Cadmus from the Bosporan Kingdom.[1]
Crimean roots
According to a 9th-century tradition,
Cyril and Methodius
The relics of Pope Martin were allegedly retrieved by the "
in the west.In response to local disputes with clerics of the Latin Church, Cyril and Methodius appealed in person to the Bishop of Rome in 867, bringing with them the relics of Pope Martin from Chersonesos. Their labors and request were met with approval, and their continued efforts planted the Christian faith into Ukrainian Rus. By 906, they had founded a diocese in Peremyshl, today a diocese of the Ukrainian Greek Catholic Church in Przemyśl, Poland. Their efforts, and those of their apostles, led to the translation of Christian Scriptures and service (liturgies) from Greek to Slavonic, and the eventual development of the modern Cyrillic alphabet.
Early Rus' period
By the
Following the
Establishment of the Kiev Metropolitan
Christianity acceptance among the Rus' nobility gained a vital proponent when
Princess
Christianity became dominant in the territory with the mass
Following the
After the breakup of the Kievan Rus
In the 15th century, the primacy over the Ruthenian Orthodox Church was moved to
Following the Union of Lublin, the Polonization of the Ukrainian church was accelerated. Unlike the Catholic Church, the Orthodox church in Ukraine was liable to various taxes and legal obligations. The building of new Orthodox churches was strongly discouraged. The Catholics were strictly forbidden to convert to Orthodoxy, and the marriages between Catholics and Orthodox were frowned upon. Orthodox subjects had been increasingly barred from high offices of state.[5]
Union of Brest and its aftermath
In order to oppose such restrictions and to reverse cultural polonization of Orthodox bishops, the
In the
Khmelnytsky Uprising
As the unia continued its expansion into Ukraine, its unpopularity grew, particularly in the southern
Rule of the Empires
Territories gained by Pereyaslav Rada
In 1686, 40 years after
Territories gained from Crimean Khanate
In the late 18th century, the
Territories gained from partitions
In the late 17th century Poland became less and less influential and internal corruption as well as the pressure from its powerful neighbors resulted in its partitions by neighbouring empires. The Russian Empire, in particular, gained most of ethnically Ukrainian land and all of the Belarusian lands. After nearly two centuries of polonization, the Uniate influence on the Ukrainian population was so great that hardly any remained Orthodox. Although some, particularly in Podolia, chose to revert to Orthodoxy soon after, this in many cases was an exception rather than trend and in locations where the Unia already gave deep roots into the population all of the church property remained in the Catholic and Uniate authority. Also significant was Empress Catherine II's decree "On the newly acquired territory", according to which most of the Polish magnates retained all their lands and property (thus a significant control over population) in the newly acquired lands.
Nevertheless, the first
In 1831, the general discontent of the Poles with the Russian rule erupted into a revolt, now known as the
Within the Russian Empire, the Uniate Church continued to function until 1875, when the Eparchy of
Austrian Galicia and World War I
Although the
During the 19th century there was a struggle within the Uniate Church (and therefore within the general Galician society due to its domination by priests) between Russophiles who desired union with Russia and
When the power struggle erupted into the First World War, the
Twentieth and twenty-first centuries
Soviet Union
After the
Ukraine was controlled by several
Following the Soviet regime's taking root in Ukraine and despite the ongoing Soviet-wide antireligious campaign, the Bolshevik authorities saw the national churches as a tool in their goal to suppress the Russian Orthodox Church always viewed with the great suspicion by the regime for its being the cornerstone of pre-revolutionary Russian Empire and the initially strong opposition the church took towards the regime change (the position of the
On November 11, 1921 [5], an unrecognised Church Council started in Kiev. The council would proclaim the first formation of the Ukrainian Autocephalous Orthodox Church (UAOC). The Russian Orthodox Church strongly opposed the formation of the Ukrainian autocephaly and not a single ordained bishop was willing or able to ordain the hierarchy for a new church. Therefore, the clergy "ordained" its own hierarchy itself, a practice questionable under the
In the wake of the Ukrainization policies carried out in Soviet Ukraine in the first decade of the Soviet rule many of the Orthodox clergy willfully joined the church thus avoiding the persecution suffered by many clergy members who remained inside the Russian Orthodox Church. During the period in which the Soviet government tolerated the renewed Ukrainian national church the UAOC gained a wide following particularly among the Ukrainian peasantry.[18]
In the early-1930s the Soviet government abruptly reversed the policies in the national republics and mass arrests of UAOC's hierarchy and clergy culminated in the liquidation of the church in 1930. Most of the surviving property was officially transferred to the ROC, with some churches closed for good and destroyed. On the eve of the Second World War only 3% of the pre-revolutionary parishes on the territory of Ukraine remained open to the public, often hidden in deep rural areas.
Second Polish Republic
The 1921
The Greek Catholic church, which functions in communion with the Latin Catholicism, could have hoped to receive a better treatment in Poland, whose leadership, especially the
With respect to the Orthodox Ukrainian population in eastern Poland, the
In addition to persecution from the new authorities, the Orthodox clergy found itself with no ecclesiastical link to submit to. Like most ex-
Czechoslovakia
The redrawal of national boundaries following World War I also affected yet another ethnically Ruthenian territory. In 1920, the country of Czechoslovakia was formed, the nation included several minorities. In the easternmost end of the country, Transcarpathia lived the Rusyn population. For most of their history they were ruled by the Hungarians, who unlike the Austrians ruling Galicia were quite active in opposing Ukrainophile sentiments. Instead, the Hungarians supported a Rusyn identity (separate from either a pro-Ukrainian or pro-Russian orientation) through pro-Hungarian priests in an effort to separate the Ruthenian people under their rule from their brethren across the mountains.[21] Thus despite being Uniate at the time of the formation of Czechoslovakia, the population was about evenly divided between Rusynophile, Ukrainophile and Russophile orientation. The general Russophilic sentiment was very strong amongst them, and these cultural and political orientations impacted the local religious communities. Even before the first world war already quite a lot of distant mountain communities were de facto Orthodox, where priests simply ceased to follow the Uniate canons. However, much more significant changes took place in the interwar period.
In the 1920s many Russian emigres, particularly Orthodox clergy, settled in
Second World War
On September 17, 1939, with
The addition of the ethnic Ukrainian territory of Volhynia to the USSR created several issues. Having avoided the Bolshevik repression, the Orthodox church of this rural region outnumbered the rest of the Ukrainian SSR by nearly a thousand churches and clergy as well as many cloisters including the
On October 8, 1942, Archbishop Nikanor and
Post-war situations
The Russian Orthodox Church regained its general monopoly in the Ukrainian SSR after World War II following another shift in the official Soviet attitude towards Christian churches. As a result, many started to accuse it of being a
The relatively permissive post-war government attitude towards the Orthodox Church came to an end with Khrushchev's "Thaw" programme, which included closing the recently opened Kiev's Caves Lavra. However, in the west-Ukrainian dioceses, which were the largest in the USSR, the Soviet attitude was "softest". In fact in the western city of Lviv, only one church was closed. The Moscow Patriarchate also relaxed its canons on the clergy, especially those from the former-uniate territories, allowing them, for example to shave beards (a very uncommon Orthodox practice) and conduct eulogy in Ukrainian instead of Church Slavonic.
Late Soviet period
In 1988 with the millennium anniversary of the baptism of Rus, there was yet another shift in the Soviet attitude towards religion, coinciding with the Perestroika and Glasnost programmes. The Soviet Government publicly apologized for oppression of religion and promised to return all property to the rightful owners. As a result, thousands of closed religious buildings in all areas of the USSR were returned to their original owners. In Ukraine this was the then ROC's Ukrainian Exarchate, which took place in the central, eastern and southern Ukraine. In the former-uniate areas of western Ukraine things were more turbulent. As UGCC survived in diaspora and in the underground they took their chance and were immediately revived in Ukraine, where in the wake of general liberalization of the Soviet policies in the late-1980s the activization of Ukrainian national political movements was also prompted. The Russian Orthodox Church became viewed by some as an attribute of Soviet domination, and bitter, often violent clashes over church buildings followed with the ROC slowly losing its parishes to the UGCC.
The UAOC also followed suit. Sometimes possessors of Church buildings changed several times within days. Although the Soviet law-enforcement did attempt to pacify the almost-warring parties, these were often unsuccessful, as many of the local branches in the ever-crumbling Soviet authority sympathised with the national sentiments in their areas. Violence grew especially after the UGCC's demand that all property that was held prior to 1939 would be returned.
It is now believed that the only real event which helped to contain the growing schism in the former-uniate territories was the ROC's reaction of raising its Ukrainian Exarchate to the status of an
Post-Soviet period
In November 1991,
In January 1992 Filaret convened an assembly at the
Upon returning to Kyiv from a Russian Orthodox Church synod meeting, Filaret carried out his reserve option: he revealed that his resignation from the position of Primate of the UOC had taken place under pressure and that he would not resign. The Ukrainian President Leonid Kravchuk gave Filaret his support, as did the
With only three bishops giving him support, Filaret initiated unification with the UAOC, and in June 1992 established a new
Most of the fate of control of church buildings was decided by the church parishes, but as most refused to follow Filaret, paramilitaries, especially in Volyn and Rivne Oblasts where there was strong nationalist sympathy amongst the new regional authorities, carried out raids bringing property under their control. The lack of parishes in eastern and southern Ukraine prompted President Kravchuk to intervene and to force buildings still closed from the Communist era to re-open under the UOC-KP's ownership. Upon the 1994 election of Leonid Kuchma as President of Ukraine, most of the violence was promptly stopped, and the presidency adopted a de facto neutrality attitude to all the four major church groups.
Modern times
The recent events of the 2004 Ukrainian presidential election and the Orange Revolution affected the religious affairs in the nation as well. Members of the UOC (MP) actively supported the former Prime minister Viktor Yanukovych while members of the UOC-KP, UAOC, and UGCC supported the opposition candidate Viktor Yushchenko, who was running against him. After Yushchenko's victory, the UOC (MP) criticised him for what they see as support of the "uncanonical organisations", such as his celebrating Orthodox Christmas in St Volodymyr's Cathedral (owned by UOC-KP). Yushchenko himself has publicly pledged to distance himself from Orthodox politics during his presidential campaign. Nonetheless, he claims that his intention is to achieve a unity of the nation's Eastern Orthodox Church affairs. Questions still arise on what will be the ecclesiastical status of the Church and who will head it, and as of February 2007 no public dialogue has begun.
To date the issue between rivalries of different churches remains politicised and sensitive and also controversial. In a 2007 survey 33.3% felt satisfied with the current condition of several Orthodox Churches. At the same time up to 42.1% felt it would be important for a single united church, with 30.7% favoring the UOC-KP and 11.4% the UOC (MP). On the question of who shall head the church the political polarisation of the country surfaced - 56.1% of voters of
On 15 December 2018, members of the existing Ukrainian Orthodox churches (the UOC-KP, the UAOC and two bishops who had left the UOC) voted through their representatives (bishops) to unite into the Orthodox Church of Ukraine on the basis of complete canonical independence. They elected their primate and adopted a charter for the Orthodox Church of Ukraine.[28][29][30]
Metropolitan Epiphanius of the UOC-KP, who had been chosen on 13 December by the UOC-KP as its only candidate, and was considered as Filaret's right arm[31] and protégé,[32] was elected Metropolitan of Kyiv and all Ukraine by the unification council on 15 December 2018 after the second round of voting.[33][34]
On 1 January 2019, Ecumenical Patriarch Bartholomew confirmed his intention to grant the tomos of autocephaly to Metropolitan Epiphany on 6 January 2019,
On 5 January 2019, Ecumenical Patriarch Bartholomew and Metropolitan Epiphanius celebrated a Divine Liturgy in St. George's Cathedral in Istanbul; the tomos was signed thereafter, also in St. George's Cathedral.[36]
The tomos "has come into force from the moment of its signing".[36][37] The signing of the tomos officially established the autocephalous Orthodox Church of Ukraine.[38] President Poroshenko traveled to Istanbul to attend the signing ceremony.[39][40][41]
After the tomos was signed, Ecumenical Patriarch Batholomew made an address to Metropolitan Epiphanius.[42] President Poroshenko[43] and Metropolitan Epiphanius also made speeches.[44] On 6 January, after a Liturgy celebrated by Metropolitan Epiphanius and Ecumenical Patriarch Bartholomew, Ecumenical Patriarch Bartholomew read the tomos of the OCU and then gave it to Metropolitan Epiphanius.[37][45] President Poroshenko was present during the signing and handing over of the tomos.[39][46][47]
On 9 January 2019, the tomos was brought back to Istanbul so that all the members of the
Main religious groups
The main religious groups are presented below:
Eastern Orthodox
Orthodox Church of Ukraine
Abbreviated as the OCU, the church was established by a
The
Orthodox Ukrainians of the diaspora are subject to the jurisdiction of the Ecumenical Patriarchate of Constantinople.[28][30][53]
Ukrainian Orthodox Church
The Ukrainian Orthodox Church (UOC), operates as an
Statistics on the number of parishes may be more reliable and consistent, even though they may not necessarily directly translate into the numbers of adherents. By number of parishes and quantity of church buildings, the UOC's strong base is central and north-western Ukraine. However, percentage wise (with respect to rival Orthodox Churches) its share of parishes there varies from 60 to 70 percent. At the same time, by percentage alone (with respect to rival Orthodox Churches) the UOC's share of church buildings peaks in the urban
On 27 May 2022, the Ukrainian Orthodox Church (UOC) formally cut ties and declared independence from the Russian Orthodox Church.[55][56] Upon declaring its independence from the Moscow Patriarchate, the UOC began creating new parishes in Western Europe to serve Ukrainian refugees.[57] By the end of 2022, 32 such parishes had been organized,[58] and Bishop Veniamin (Voloshchuk) of Boyar was appointed to oversee the new diaspora parishes.[59] One UOC parish exists in North America and predates the war: Nativity of the Blessed Virgin Mary, in Richmond Hill, Ontario, Canada.[60]
Old Believers
Traditionally the Ukrainian clergy, following the annexation of Kyivan Metropolia, were one of the main sources of opposition to the
Catholic Church
Ukrainian Greek Catholic Church
Abbreviated as the UGCC, and originally formed from the Union of Brest in 1596, the Church was outlawed by the Soviet government in 1948 but continued to exist in the Ukrainian underground and in the Western Ukrainian diaspora. It was officially re-established in Ukraine in 1989. In 1991,
Currently the Ukrainian Greek Catholic church has 3317 parishes which makes it the third largest denomination in Ukraine. In addition, the church has mass parishes abroad in the North American continent, South America, and Australia.
In recent times parishes have been established in many Eastern Ukrainian cities [64] such as Kharkiv, Donetsk, in the south in Odesa and Yalta and also in Russia.[65] with parishes being set up in Moscow, Novosibirsk, Ufa, Cheliabinsk, Tomsk, and other cities. These parishes have been formed primarily by resettled Ukrainians from Western Ukraine.
One of the largest religious controversies in Ukraine recently involved having the almost exclusively western Ukraine-based UGCC move its administrative centre from Lviv to Kyiv whilst its new cathedral's construction was sponsored by the first lady,
Latin Church
The
After the restoration of
In 1991, Pope John Paul II officially restored the activities of Catholic Dioceses in Ukraine and appointed bishops.[66] Currently the Catholic Church in Ukraine has 807 parishes in 713 churches.[67]
Ruthenian Greek Catholic Church
Following the dissolution of the Soviet Union, the Byzantine rite Catholic church in
Protestantism
In the 16th century small groups of
Protestantism arrived to Ukraine together with German immigrants in the 18th and 19th centuries. They were initially granted religious freedom by the Russian Imperial authorities, unlike the native population. While some were Catholic, the majority were either Evangelical (in North America known as Lutheran) or Mennonite (Anabaptist). Of the 200,000 or so Germans in Volhynia c.1900, some 90% or so were Lutheran. Lutheranism went into a major decline with the emigration of most of the Germans out of the region during the World Wars but there are still small remnants today (2006) in the Odesa and Kyiv regions.
One of earliest Protestant groups in Ukraine were
In the early 20th century,
Today the largest Protestant groups in Ukraine include Baptists (All-Ukrainian Union of the Association of Evangelical Baptists),
See also
- List of Patriarchs and Metropolitans of Ukraine
- Granting of autocephaly to the Orthodox Church of Ukraine
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- Sources
- Yuriy Chernomorets. The Destiny of the Ukrainian Orthodox Church at the Beginning of the 21st Century
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- (in Russian) Orthodox Encyclopedia Published by the Russian Orthodox Church [8]
- (in Russian) Vadim Petrushko Autocephalous schisms in Ukraine in 1989-1997. [9]
- (in Ukrainian) Ivan Ohienko, Essays on the history of the Ukrainian Orthodox Church
- (in Ukrainian) Holly Filaret Vs. Blessed Volodymyr = Kiev Vs. Moscow
- Articles in Ukrainian weekly newspaper Zerkalo Nedeli(Mirror Weekly):
- (in English, Ukrainian, and Russian) Giants of churchbuilding, February 4–10, 2006
- (in Ukrainian and Russian) "Ukrainian Mission and its Messiahs", July 2005, in Ukrainian and in Russian
- (in Ukrainian and Russian) "You can't prohibit dreaming. But can you force it?", April, 2005, in Ukrainian and in Russian
- (in Ukrainian and Russian) "A church is hostage", February 2004 in Ukrainian and in Russian
- (in Ukrainian and Russian) "A chessboard of religious affairs", April 2003 in Ukrainian and in Russian
Further reading
External links
History of Ukraine |
---|
Ukraine portal |
- General
- Religious Information Service of Ukraine (in English, Ukrainian, and Russian) - a project of the Institute of Religion and Society of the Ukrainian Catholic University Archived 2022-04-03 at the Wayback Machine
- Ukrainian Bible Society (in Ukrainian)
- History of the Ukrainian church at the Encyclopedia of Ukraine
- Churches
- Ukrainian Orthodox Church - Kyiv Patriarchate (in Ukrainian)
- Official network of Ukrainian Orthodox Church (Moscow Patriarchate) (in English, Ukrainian, and Russian)
- Ukrainian Orthodox Church (Moscow Patriarchate) Archived 2022-05-30 at the Wayback Machine (in Ukrainian and Russian)
- Ukrainian Autocephalous Orthodox Church Canonical (in Ukrainian, English, Spanish, French, and Russian)
- Ukrainian Greek Catholic Church (in English, Ukrainian, and Russian)
- Apostolic Nunciature of Catholic Church in Ukraine (in English and Ukrainian)
- Catholic Church in Ukraine (in English and Ukrainian)
- Ukrainian Orthodoxy in Canada (in English and French)
- Ukrainian Orthodox Church in Canada Official Page