scholarly journals THE UNIFICATION COUNCIL OF THE ORTHODOX CHURCH OF UKRAINE, 15 DECEMBER 2018

Author(s):  
Andrii Smyrnov

The article deals with the establishing of the Local Orthodox Church of Ukraine, which took place in December 2018. The revolution of dignity and subsequent Russian armed aggression led to the intensification of the Ukrainian autocephalous movement. The President, the Parliament, the bishops of the UOC-KP, the UAOC, and about ten bishops of the UOC-MP appealed to the Ecumenical Patriarch to grant autocephaly to the Orthodox Church of Ukraine. On October 9-11, 2018, the Synod of the Ecumenical Patriarchate confirmed the resolution to start the procedure of granting autocephaly to the Orthodox Church in Ukraine, considered appeals and carried out canonical rehabilitation of UOC-KP and UAOC leaders Filaret Denysenko and Makariy Maletych, and restored the Patriarch’s stauropegia as the representation to the Ecumenical Patriarchate in Kyiv and repealed the act of 1686. On 15 December, before the unification council started, the UOC-KP and the UAOC held separate meetings during which they both dissolved themselves, which delayed the beginning of the unification council. Every bishop was to bring two people to vote. In the second round, laity and priests did not vote, only bishops. Metropolitan Mykhaiil Zinkevych was forced to withdraw his candidacy during the council before the final vote. In the first round, the score of the three candidates was: Mykhail Zinkevych: 38; Symeon Shostatskyi: 56; Epiphanius Dumenko: 81. In the secomd round, the votes of bishops were as follows: Symeon: 28; Epiphanius: 36. At the Unification Council on December 15, 2018, the establishment of the OCU was announced, its charter was approved and Metropolitan Epiphanius was elected as the Primate. On January 6, 2019, a Tomos on the autocephaly of the Ukrainian Church was granted to him in Constantinople.

2020 ◽  
Vol 10 (4) ◽  
pp. 989-1004
Author(s):  
Р. G. Rogozny ◽  

The article explores the opening of religious relics in the first years of Soviet power and the reaction to this opening by “popular оrthodoxy”. Holy relics — the bones and imperishable remains of holy people — are revered in both the Orthodox and Catholic churches. In 1918–1920, the Bolsheviks, knowing popular belief in the incorruption of Holy relics, organized the opening of Church relics, and instead of imperishable relics found only bones. Government officials, priests, and doctors were appointed to the Commission responsible for opening relics of saints. Thus, the Soviet authorities tried to discredit the Church. The organizers of the company for opening relics were those who before the Revolution were linked to the Orthodox Church. These were either former priests or people who served in the Synod. The opening of the relics was a great shock for the faithful and a great success for the new authorities. Instead of imperishable relics, the tombs were found at best with rotted bones. The results of this campaign were published in the press and were actively used by Soviet power later.


Obraz ◽  
2020 ◽  
Vol 34 (2) ◽  
pp. 6-14
Author(s):  
Nataliya Gabor ◽  
Yuliana Lavrysh

After the Revolution of Dignity on Maydan Square in Kyiv in 2013-2014, Russian military aggression began, which was marked by the annexation of Crimea and the beginning of a full-fledged war in the eastern territories of Ukraine. On January 6, 2019, Ecumenical Patriarch Bartholomew signed the Tomos for the Orthodox Church of Ukraine, which testified to the independent vector of development undertaked by Ukrainian Orthodoxy, which has long been under pressure from the Moscow Patriarchate. This event caused a resonance in both Ukrainian and Russian media. The purpose of the study is to find out how the process of granting the Tomos turned into one of the aspects of the information war between Ukraine and Russia. The publication presents the content of Ukrainian and Russian web resources dedicated to this event and analyzes how the media event of receiving the Tomos by the Orthodox Church of Ukraine influenced the internal social dialogue in Ukraine, communication between Ukrainian and Russian Orthodoxy, and information confrontation between Russia and Ukraine.


2021 ◽  
pp. 237-275
Author(s):  
Nadieszda Kizenko

Chapter 7 explores how changes set in motion by rapid industrialization first climaxed in the Revolution of 1905, dropping confession rates. The Great War, initially sparking enthusiasm for the sacraments, dropped them further yet. After the February Revolution and the abdication of Nicholas II, all state structures compelling or supporting annual confession vanished. Bishops, parish priests, monastics, and ordinary laypeople struggled to make sense of the revolutionary climate, exploring such new forms as general confession or seeking to drop confession altogether. This experience helped prepare them for the savage attack on religion under Soviet rule and the decades that followed, creating new forms of confession. It also informed the evolution of confession in different strands of the émigré Russian Orthodox Church. The legacy of confession in the empire would become even more important after the fall of communism, when the Russian Orthodox Church rejected Soviet-era changes and tried to embrace pre-revolutionary practice with unexpected fervour.


2020 ◽  
Author(s):  
Brendan Rittenhouse Green
Keyword(s):  

1974 ◽  
Vol 19 (7) ◽  
pp. 513-515
Author(s):  
JOHN S. HARDING
Keyword(s):  

Sign in / Sign up

Export Citation Format

Share Document