scholarly journals El proyecto religioso del cardenal Montini a la vanguardia de la arquitectura milanesa. El caso de Mater Misericordiae, icono de la modernidad | Cardinal Montini´s Religious Project, on the avant-garde of Milanese architecture. The study case of Mater Misericordiae, an icon of modernity

ZARCH ◽  
2017 ◽  
pp. 300
Author(s):  
María Belén Gómez Gómez
Keyword(s):  
Catholic Church ◽  
Sacred Architecture ◽  
Avant Garde ◽  
New Churches ◽  
Liturgical Renewal ◽  
Peripheral Areas ◽  
Post War ◽  
High Level ◽  
The City ◽  
The Church

Durante la década de los años cincuenta del pasado siglo la ciudad de Milán creció a un ritmo acelerado al tratar de acomodar a la población que, como consecuencia de los movimientos migratorios acaecidos al final de la Segunda Guerra Mundial, se había ido alojando en la periferia. Algunas entidades, como la Diócesis de esta ciudad, trataron de dar ayuda espiritual a los habitantes de estas áreas en crecimiento, consolidándose esta iniciativa en un plan de construcción de nuevos complejos parroquiales en los alrededores de la ciudad. En el año 1955 es nombrado Arzobispo de Milán Giovanni Battista Montini, futuro Papa Pablo VI, que será una figura clave, el verdadero artífice tanto de este plan de construcción de iglesias como de la modernización de la imagen de la arquitectura sacra en Milán. Montini encargó muchos de los proyectos a arquitectos innovadores de experiencia probada, que trabajaban habitualmente en Milán o en otras zonas de Italia, pero también solicitó la redacción de algunos proyectos a jóvenes arquitectos que apenas tenían experiencia en el campo de la arquitectura eclesiástica. Con él, el ritmo de construcción de iglesias se incrementó considerablemente en los alrededores de la ciudad, llegando a levantarse en esos años más de cien nuevos edificios sacros. La intención de este texto es señalar, a través de una serie de ejemplos relevantes, entre los que destaca la iglesia Mater Misericoridae, cómo la Diócesis de Milán contribuyó, mediante una renovación de la imagen de la Iglesia como institución a través de su arquitectura, a definir la identidad de algunos barrios periféricos de la ciudad. En ellos, las nuevas construcciones eclesiásticas se convirtieron en hitos, símbolos de una importante renovación litúrgica que se había iniciado unas décadas antes en otros puntos de Europa Algunas de las nuevas propuestas arquitectónicas, en las que la Iglesia Católica apostó por apoyar la reconciliación entre arte moderno y arte sacro, se convirtieron en modelos de referencia en los que confluían tradición y modernidad. El caso concreto de la Iglesia Mater Misericordiae permite reconocer un alto grado de experimentación, muy por encima de otras arquitecturas coetáneas, tanto religiosas como civiles, muestra de la apuesta que la Diócesis milanesa, y en concreto el Cardenal Montini, hizo al apoyar la construcción de un proyecto renovador de verdadero carácter vanguardista.PALABRAS CLAVE: Milán de posguerra, arquitectura sacra, renovación litúrgica, iglesia y modernidad. During the 50s’ the city of Milan experienced a fast growth to accommodate the population that arrived into the city as a consequence of the migratory movements that took place at the end of the Second World War. Some organizations, such as the Archbishopric of the city, tried to provide with spiritual help to the inhabitants of this developing areas. This initiative turned into a plan for the construction of new parish churches in the settlements around the city. In the year 1955 Giovanni Battista Montini - who a few years later would become pope Paulus VI- Became archbishop of Milan and took over the management and planning for the construction of new churches. He was responsible for the modern image of sacred architecture in this city. Montini commissioned a group of innovative architects with proven experience that had already worked in Milan or other parts of Italy to deliver some of the Projects. At the same time, he appointed a group of young architects with relatively little experience in the field of ecclesiastical architecture and put them in charge of a second group of projects projects. Under Montini the rhythm of churches construction in the neighborhoods around Milan increased considerably and more than one hundred churches were constructed during this period and the following years. This paper discusses the contribution of the Diocese of Milan, within the renovation of the church as an institution through its architecture, to define the identity of some of the new peripheral areas of the city. For this purpose, some of the most interesting examples of architecture constructed during this period have been selected. Among all this constructions the church of Mater Misericordiae can be singled out for a number of reasons. These new sacred constructions became symbols of the important Liturgical renewal that had started a few decades before in some other parts of Europe. Some of these new architectural proposals, in which the Catholic Church tried to reconcile modern and sacred art, became new models of reference in which tradition and modernity went hand by hand. In the case of the church of Mater Misericordiae a high level of experimentation, well above some other contemporary sacred and civil constructions, can be recognized. This is an evidence of Montini’s commitment, to support a really avant-garde renewal project.KEYWORDS: Post-war Milan, Sacred Architecture, Liturgical renewal, church and modernity.

scholarly journals The Idea of Patriarchate of the UGCC in the Ukrainian Diaspora on the Eve of the Second Vatican Council

2020 ◽  
pp. 71-87
Author(s):  
Anatolii Babynskyi
Keyword(s):  
Catholic Church ◽  
Western Europe ◽  
The United States ◽  
Third Wave ◽  
The Third ◽  
Vatican Council ◽  
The Face ◽  
Post War ◽  
High Level ◽  
The Church

The article covers the development of the idea of ​​patriarchal status in 1945-1962 within the Ukrainian Greek Catholic Church in the diaspora, focusing mainly on the third wave of Ukrainian emigration. After the Second World War, about 250,000 Ukrainian refugees found themselves in Western Europe (DP camps), from where in 1947-1955, they moved to the countries of North and South America, Western Europe and Australia. The growing role of the Church, which continued to play a significant role in their lives after their resettlement to the countries mentioned above, marked the experience of their stay in the DP camps. The DP camps became a place of a closer rapprochement between Ukrainian Greek Catholics and Orthodox Christians, one consequence of which was the appeals of a Ukrainian Greek Catholic bishops with a proposal to create a joint patriarchate with Ukrainian Orthodox, which would be in unity with Rome. On the other hand, the expansion of the geography of the presence of the UGCC and the founding of new metropolises in Canada and the United States brought to the fore the question of the unity of all structural units of this Church at the global level, which, as some believed, could have been secured by the patriarchal institution. Finally, the patriarchate was considered by the post-war Ukrainian emigration as a means of preserving the unity of the diaspora in the face of assimilation and disintegration. Furthermore, in the future, as an institution that could effectively help the Church revive at home after independence. The last aspect of the patriarchal idea had a significant impact on the emergence of the Ukrainian patriarchal movement, and its closeness to the goals set by the third wave of Ukrainian emigration provided that movement with a high level of massiveness and passionate vigorousness for the movement.

scholarly journals Archival heritage of Sheptytskyi family in the Central State Historical Archives of Ukraine in Lviv: the issue of establishing archival collections

2020 ◽  
pp. 220-237
Author(s):  
Galyna Gromova
Keyword(s):  
Catholic Church ◽  
Negative Consequences ◽  
Central State ◽  
Scientific Institutions ◽  
Historical Archives ◽  
Internal Structures ◽  
History Of ◽  
Post War ◽  
The City ◽  
The Church

The article demonstrates, based on valid sources, that archives of Metropolitan Bishop Sheptytskyi and his closest associates, as well as collections of documents from church institutions, which existed on St. George Hill, were in 1946 divided into at least three parts. The biggest part (that had a potential investigative basis), was moved to the accounting and archival department of NKVD, and from there in 1954, 1972 and 1976 it was transferred to CSHAL. Route of the second part is closely related to archival institutions specifically. During the first post-WWII years documents of the abolished UGCC ended up in the State Archive of Lviv Oblast, as during that time it was a central archival foundation in Lviv. Further movement of these materials to archival institutions in Kyiv (namely, CSHAK, VNLU) during the second half of 1940s and their return to Lviv at the beginning of 1950s is well traced due to accompanying documentation present. Third part of documents essentially didn’t leave Lviv. It was kept in the Metropolitan Palace during 1946–1951, and was later moved to CSHAL for safekeeping. Some parts of it were and still are in various libraries and museums throughout the city. Constant migration of documents, related to the figure of Metropolitan Bishop Andrey Sheptytskyi and the history of UGCC, as well as barbaric treatment of this archival heritage from people not qualified to handle it during first post-war years led to quite negative consequences — internal structures of collections of documents were damaged, their integrity violated, and as a result — loses were imminent. Due to documents arriving at CSHAL haphazardly at different times, they were assembled into newly created fonds using an intricate thematic and chronological approach. Highlighting the problem of moved documents of the church allows not only for further search for scattered archival fonds and collections, but in a larger sense — for a new look at the history of scientific institutions that kept and are still keeping safe the handwritten heritage of the past. Keywords: Metropolitan Bishop A. Sheptytskyi, Ukrainian Greek Catholic Church, archive fonds, moved materials.

DIALOG Z HUMANIZMEM RENESANSOWYM W DZIEŁACH PIOTRA SKARGI / PIOTR SKARGA’S DIALOGUE WITH RENAISSANCE HUMANISM

2013 ◽  
Vol 54 (4-5) ◽  
pp. 405-424
Author(s):  
Alina Nowicka -Jeżowa
Keyword(s):  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Ignatian Spirituality ◽  
Clear Cut ◽  
Renaissance Humanism ◽  
Cultural Conditions ◽  
Political Views ◽  
The City ◽  
The Church

Summary The article tries to outline the position of Piotr Skarga in the Jesuit debates about the legacy of humanist Renaissance. The author argues that Skarga was fully committed to the adaptation of humanist and even medieval ideas into the revitalized post-Tridentine Catholicism. Skarga’s aim was to reformulate the humanist worldview, its idea of man, system of values and political views so that they would fit the doctrine of the Roman Catholic church. In effect, though, it meant supplanting the pluralist and open humanist culture by a construct as solidly Catholic as possible. He sifted through, verified, and re-interpreted the humanist material: as a result the humanist myth of the City of the Sun was eclipsed by reminders of the transience of all earthly goods and pursuits; elements of the Greek and Roman tradition were reconnected with the authoritative Biblical account of world history; and man was reinscribed into the theocentric perspective. Skarga brought back the dogmas of the original sin and sanctifying grace, reiterated the importance of asceticism and self-discipline, redefined the ideas of human dignity and freedom, and, in consequence, came up with a clear-cut, integrist view of the meaning and goal of the good life as well as the proper mission of the citizen and the nation. The polemical edge of Piotr Skarga’s cultural project was aimed both at Protestantism and the Erasmian tendency within the Catholic church. While strongly coloured by the Ignatian spirituality with its insistence on rigorous discipline, a sense of responsibility for the lives of other people and the culture of the community, and a commitment to the heroic ideal of a miles Christi, taking headon the challenges of the flesh, the world, Satan, and the enemies of the patria and the Church, it also went a long way to adapt the Jesuit model to Poland’s socio-cultural conditions and the mentality of its inhabitants.

From Cycling Priests to the ‘Sportsman's Pope’. Italy, Sport and the Catholic Church

2011 ◽  
Vol 19 (4) ◽  
pp. 545-561 ◽  
Author(s):  
Simon Martin
Keyword(s):  
Civil War ◽  
Catholic Church ◽  
Democratic Society ◽  
Central Feature ◽  
Tour De France ◽  
Alternative Culture ◽  
National Life ◽  
Post War ◽  
The Church ◽  
Regime Analysis

This article surveys the Catholic Church's exploitation of sport in Liberal (1861–1922), Fascist (1922–1943), and post-war Italy. It examines how and why the Church overcame its initial reticence to embrace sport and turn it into a fundamental pillar of an alternative culture that challenged the monopoly of national sporting federations. Following the rise of Fascism, sport became one of the principal means by which the Church resisted a complete takeover by the regime. Analysis of the devout Catholic cyclist Gino Bartali reveals how the Church maintained its identity and tradition of sporting independence despite the inevitable suppression of Catholic sporting organisations. Culminating in an examination of the ‘immortalisation’ of Bartali after his win in the 1948 Tour De France – a victory popularly credited with saving Italy from civil war – the article illuminates the processes by which sport became a central feature of Catholicism in national life. It highlights the Church's contribution to the development of Italian sport, assesses the wider impact of sport's role in forming alternative cultures, and argues that sport perfectly positioned the Church to respond to the demands of Reconstruction Italy and provided opportunities to secure a post-war Christian Democratic society.

Decision-making under duress: the treatment of churches in the City of London during and after World War II

Urban History ◽  
2012 ◽  
Vol 39 (2) ◽  
pp. 285-309 ◽  
Author(s):  
PETER J. LARKHAM ◽  
JOE L. NASR
Keyword(s):  
Decision Making ◽  
World War Ii ◽  
World War ◽  
Post War ◽  
Set Up ◽  
The Uk ◽  
Multiple Experts ◽  
City Of London ◽  
The City ◽  
The Church

ABSTRACT:The process of making decisions about cities during the bombing of World War II, in its immediate aftermath and in the early post-war years remains a phenomenon that is only partly understood. The bombing left many church buildings damaged or destroyed across the UK. The Church of England's churches within the City of London, subject to a complex progression of deliberations, debates and decisions involving several committees and commissions set up by the bishop of London and others, are used to review the process and product of decision-making in the crisis of war. Church authorities are shown to have responded to the immediate problem of what to do with these sites in order most effectively to provide for the needs of the church as an organization, while simultaneously considering other factors including morale, culture and heritage. The beginnings of processes of consulting multiple experts, if not stakeholders, can be seen in this example of an institution making decisions under the pressures of a major crisis.

The First Albanian Autobiography

2020 ◽  
pp. 255-273
Author(s):  
Noel Malcolm
Keyword(s):  
Nineteenth Century ◽  
Catholic Church ◽  
Personal Narrative ◽  
Early Education ◽  
Late Nineteenth Century ◽  
Italian Culture ◽  
Late Nineteenth ◽  
The City ◽  
The Church ◽  
The Catholic Church

This essay presents a hitherto unknown work: the first autobiography ever written by an Albanian. It was composed in 1881–2 by a young man (born in 1861) called Lazër Tusha; he wrote it in Italian, and the manuscript has been preserved in an ecclesiastical archive in Italy. Tusha was the son of a prosperous tailor in the city of Shkodër, which was the administrative centre of the Catholic Church in Albania. He describes his childhood and early education, which gave him both a love of Italian culture and a strong desire to serve the Church; at his insistence, his father sent him to the Catholic seminary there, run by the Jesuits. He describes his disappointment on being obliged, after six years, to leave the seminary and resume lay life, and his failed attempts to become either a Jesuit or a Franciscan. Some aspects of these matters remain mysterious in his account. But much of this unfinished draft book is devoted to things other than purely personal narrative: Tusha writes in loving detail about customs, superstitions, clothes, the city of Shkodër, its market and the tailoring business. This is a very rich account of the life and world of an ordinary late-nineteenth-century Albanian—albeit an unusually thoughtful one, with some literary ambition.

The Bishops and the Brethren: Anglican Attitudes to the Moravians in the Mid-Eighteenth Century

1990 ◽  
Vol 41 (4) ◽  
pp. 622-646 ◽  
Author(s):  
C. J. Podmore
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Church Of England ◽  
Episcopal Church ◽  
Protestant Church ◽  
New Churches ◽  
The Government ◽  
To Come ◽  
New Situation ◽  
The Church

Most Anglican crises, including recent ones, seem to boil down in the end to two linked questions — those of identity and authority. Is the Church of England pre-eminently a national or a catholic Church, a Protestant Church (and if so, of what kind?) or Anglican and sui generis? With which of these types of Church should it align itself? Where lies the famed via media, and which are the extremes to be avoided? And who has the authority to decide: as a national Church, parliament, the government, the monarch personally; as an episcopal Church, the bishops? Or should the clergy in convocations (or, latterly, the General Synod, including representatives of the pious laity) take decisions? Anglican crises have always raised these twin problems of identity and authority. In the mid-eighteenth century — from the end of the 1730s and particularly in the 1740s — the Church of England faced another crisis. The Anglican bishops had to come to terms with the movement known as the ‘evangelical revival’. Principles had to be applied to a new situation. The bishops had to decide how to categorise the new societies (or would they become new churches?) which were springing up all over England.

scholarly journals State policy of division of Catholic Church priests in Bosnia and Herzegovina into „positive“ and „reactionary“ (1945-1963)

2021 ◽  
Vol 4 (6) ◽  
pp. 71-92
Author(s):  
Denis Bećirović ◽  
Keyword(s):  
Bosnia And Herzegovina ◽  
Catholic Church ◽  
Social Order ◽  
State Policy ◽  
Negative Attitude ◽  
The State ◽  
Religious Communities ◽  
Post War ◽  
The Church ◽  
The Catholic Church

The illumination of the state policy of separating „positive“ from „negative“ priests of the Catholic Church in Bosnia and Herzegovina is one of the most important issues in the scientific understanding of the position of this religious community during the first decades of existence of AVNOJ Yugoslavia. The post-war government in Bosnia and Herzegovina treated a large number of priests of the Catholic Church as real or potential enemies of the state. In addition to ideological reasons, which were more or less similar in all communist parties, the negative attitude of the CPY towards the Catholic Church was influenced by the fact that some priests supported the Ustasha movement during World War II. The justification for the negative attitude of party structures towards priests was argued most often in the documents of the Commission for Religious Affairs with the following reasons: that most priests supported the occupier and domestic traitors during the war; that they spread hostile propaganda against the national liberation movement; that they actively participated in the fight against the new social order; that they had committed war crimes and persecuted members of other faiths, and that they had been linked to criminal Ustasha emigration abroad. In addition to „negative“ priests, there were „positive“ priests that also acted in Bosnia and Herzegovina, as they were reported in the documents of the Commission for Religious Affairs. They did not agree to the policy of confrontation with the state and demanded the establishment of dialogue and co-operation between the Church and the state. Some of the most prominent representatives of this group of priests were: Fr Bono Ostojić, Ph.D. Karlo Karin, Fr Mile Leko, Fr Josip Markušić, Fr Serafin Dodig, Fr Kruno Misilo and others. Holders of „positive tendencies“ among the clergy, according to the Commission for Religious Affairs, understood the importance of establishing communication and contacts with state authorities and the harmfulness of the negative attitude of the Catholic Church towards the state. Their goal was to change the methods of solving problems between the Church and the state, and to build a path that would suit the interests of the priests of the Catholic Church and the interests of the state community, without interfering with the church's dogmatic canonical principles. The „differentiation“ of priests was treated as a positive result of the work of the new government, because, according to their assessments, in the first post-war years, representatives of religious communities had a hostile attitude towards the newly created socialist Yugoslav state. Therefore, the Commission for Religious Affairs (federal and republican) has continuously pointed out the importance of implementing a policy of „stratification and differentiation“ within religious communities. According to the observations of the Federal Commission for Religious Affairs, the post-war „differentiation“ among the priests happened primarily due to their attitudes regarding the relationship between the state and the Catholic Church. Some considered it desirable and useful to establish communication with the newly created authorities, while others maintained a negative attitude. In addition to these two groups, there was a third group that was undecided. When considering the biographical data of the priests of the Catholic Church proposed for state decorations, it can be stated that the authorities carefully took into account which priests would be on the list of candidates recommended for awards. A positive attitude towards the new socialist social order, active participation in the establishment of the Association of Catholic Priests in Bosnia and Herzegovina, loyalty, patriotism towards socialist Yugoslavia, and contribution to the development of the Association of Catholic Priests in Bosnia and Herzegovina, are some of the most important reasons for choosing candidates for awards. In the article, based on unpublished archival sources, the author contextualises the political circumstances and the circumstances in which the state policy of differentiation of „positive“ from „reactionary“ priests of the Catholic Church in Bosnia and Herzegovina took place, points out the reasons for and bearers of such policy, and analyses its expression and results. Also, the author presents the policy of awarding state recognitions and decorations to individual priests in Bosnia and Herzegovina.

scholarly journals Dwa kościoły. Budownictwo kultowe w międzywojennych Niemczech jako przestrzeń modernistycznych eksperymentów

Porta Aurea ◽  
2020 ◽  
pp. 325-346
Author(s):  
Rafał Makała
Keyword(s):  
Catholic Church ◽  
Modern Society ◽  
Local Context ◽  
Church Architecture ◽  
Frankfurt Am Main ◽  
Avant Garde ◽  
Protestant Church ◽  
The Cross ◽  
The Church ◽  
The Catholic Church

The time between WW I and II was a period of intensive development of church architecture in Germany. In the new situation after the defeat in WW I on the wave of Christian renewal movements, the concept of the church as a building corresponding to its functions, as an object expressing the character of religion and the vision of a congregation as a community in modern society was re -formulated. The dynamically developing church architecture was an area of intense experiments (especially in the 1920s.), creating new forms, as well as devising new iconography by Rudolf Schwartz, Otto Bartning, or Dominikus Böhm. The paper draws attention to a certain community of the main antagonized Christian and Protestant denominations on the example of two buildings erected on the eastern periphery of the then Germany (from 1945 constituting the western part of Poland): the Catholic Church of St Anthony in Schneidemühl (now: Piła, Hans Herkommer, 1928–1930) and the Protestant Cross-Church in Stettin (now: Szczecin, Adolf Thesmacher, 1929–1931). The first was built in a small town as a representative seat of the Prelature, a branch of the Catholic Church in the Protestant region, near the then border with (revived again) Poland. The building is a continuation of an innovative and conservative concept realized by Herkommer at the Frauenfriedenskirche in Frankfurt am Main (1927–1929), and is a testimony to the search for forms expressing the rationalist aspirations for the renewal of the Catholic Church, however without abandoning the main principles of the Tradition. For this purpose, Herkommer applies ‘industrial’ forms used in the Bauhaus circle, creating a clearly avant-garde building: not only in the local context of a small border town of eastern Germany, but also in the Catholic tradition of sacred architecture. Hiring an avant-garde architect and using modernist forms was the decision of one man: Monsignor Maximilian Kaller, the leader of the Prelature. The Church of the Cross in Szczecin was raised in a luxurious district of a great Protestant city, so it was the parish church of the Protestant elite. Although built of brick and clearly referring to the tradition of the Gothic architecture of this region, the Church of the Cross also reveals its striving for the maximum reduction of forms and the use of the language of abstraction. When building a Protestant church, Thesmacher resorted to forms applied primarily in Catholic architecture, especially to the forms used by Herkommer. Thesmacher created a facility expressing attachment to the local tradition and manifesting the modernity of the Evangelical church in Pomerania. As a result, both churches are a testimony to functionalist aspirations, although, of course, the functions differed from those on which, for example, the founders of the Bauhaus were focused.

scholarly journals DEFENSIVE CHURCH OF SAINT NICHOLAS AND THE MONASTERY OF BERNARDINS IN BEREZHANY

2020 ◽  
Vol 2020 (13) ◽  
pp. 143-156
Author(s):  
Bohdan Tykhyi
Keyword(s):  
Catholic Church ◽  
Urban Areas ◽  
Underground Structures ◽  
New Town ◽  
The North ◽  
History Of ◽  
Restoration Work ◽  
The City ◽  
The Temple ◽  
The Church

The article is devoted to the history of the monastery of the Order of Bernardines in Berezhany in Ternopil region. The analysis of the architectural features of the complex is main purpose of the work. The monastery is located in the northwest corner of the city. The territory of the was surrounded by defensive bastion fortifications. The monastery fortifications were a part of the city defensive lines. The mountain, on which the monastery located, is called - "St. Nicholas Mountain". On the place of the present monastery was a boyar's manor in the XIV century, and then the orthodox church of St. Nicholas.The construction of a defensive complex of monastic buildings began in 1630. The Bernardine complex includes - the Catholic Church of St. Nicholas, the house of the monastery cells, defensive walls and ramparts. The complex occupied the highest position in the north-western wing of the city's defense system. It was an important strategic point that controlled the Lviv-Berezhany road. The construction of all the objects of the monastery lasted 112 years until 1742.In 1809–1812, the Austrian authorities liquidated the city's powerful defenses. In particular, the ramparts and bastions that were on the territory of the monastery were eliminated. Today there is only a fragment of a defensive wall and a moat on the southern slope of the mountain, which separated the territory of the monastery from the urban areas of the New Town. The fortifications of the monastery are shown on the map of 1720 by Major Johann von Fürstenhof. The bastion belt of the monastery had underground structures. In 2010, murals were found in the interior of the church. According to the author, the carved stone decoration of the church (columns, capitals) was made by the sculptor Johann Pfister (in 1630–1642). The altars, with carved figures of saints, were probably made by the artist Georg Ioan Pinzel from Buchach. The architecture of the monastery's defensive structures needs further research. In the temple there are several valuable icons of the prophetic series of iconostasis. These are works originating from the famous Krasnopushchany iconostasis by Gnat Stobynsky and Fr. Theodosius of Sichynskyi. This iconostasis was donated in 1912 by Metropolitan Andrei Sheptytskyi. Restoration work on the monastery began in 2007 after a visit by President Victor Yushchenko. First of all, the roof of the temple was repaired. Work is underway to restore and recreate the interior of the temple. Archaeological research of lost fortifications needs special attention.

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