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1

ABOLITION OF THE UNION ON THE AREA OF THE PRE-PARTITION POLISH REPUBLIC IN THE 18-20TH CENTURIES

100%
Dylagowa H.
Przegląd Humanistyczny
|
2006
|
vol. 50
|
issue 1(394)
69-81
EN
Since the Church Union of Brest signed in 1596, the Uniate Church was not accepted by the tsar and the Moscow Patriarchate. They considered the Uniates as people taken away by force from the Russian Orthodox Church. After the partition of Poland there were three parts of the Uniate Church in the Russian partition area. Abolition of those was begun by Catherine II in 1794. Almost 1.5 million people, mostly from Ukraine, entered the Russian Orthodox Church. In 1839 Nicolas I extinguished the Uniate Church in Belarus. Around 1.5 million people were made Russian Orthodox there, too. The last and the bloodiest action was carried out under the reign of the Romanov in the Polish Kingdom in 1875. Then again 260 thousand people were introduced into the Russian Church. The Uniates survived only in the Austrian partition area, i.e. in Eastern Galicia. In the act announced by Maria Theresa in 1774, they were officially called Greek Catholic. After the World War II the area was introduced into the Soviet Union and in 1946 Stalin extinguished the Greek Catholic Church. It was re-established after the decline of communism in the beginning of the 90s of the 20th century. Despite the oppressions, its members have kept the faith and connection with Vatican.
2
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THE BEGINNINGS OF THE PREŠOV GREEK CATHOLIC EPARCHY DURING THE EPISCOPACY OF ITS FIRST BISHOP GREGOR TARKOVIČ

80%
Coranič J.
Konštantínove listy
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2020
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vol. 13
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issue 2
176 - 186
EN
The Greek Catholic Eparchy of Prešov was canonically erected by Pope Pius VII on September 22, 1818. From its inception until 1841, the eparchy was administered by Bishop Gregor Tarkovič upon whose shoulders rested a great responsibility for the organization of the newly erected eparchy. Over the course of his episcopacy, Bishop Tarkovič secured the establishment of all essential eparchial institutions: the bishop’s office, the Chapter, the eparchial archives, the library, etc. Bishop Tarkovič also greatly contributed to resolution of several economic and financial issues concerning the overall administration of his eparchy. Above all, worth noting is his effort in obtaining benefices and establishment of proper eparchial funds. The article introduces the journey of Bishop Tarkovič that was dominated by his undying love for learning, diligence and yearning for solitary and ascetic life. Despite this composition of his being, Bishop Tarkovič will be remembered for his remarkable achievements in laying sound foundations for the future direction and development of the Greek Catholic Eparchy of Prešov.
3
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CALENDAR FOR THE GREEK CATHOLIC SLOVAKS FOR THE YEAR 1941

80%
Borza P.
Konštantínove listy
|
2022
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vol. 15
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issue 1
122 - 130
EN
Calendar for the Greek Catholic Slovaks for 1941 was the first publication of its kind intended for the Greek Catholic Slovaks. With its content and involvement of state authorities in the distribution among the faithful, it pointed out the close cooperation of the representatives of the Slovak State regime and the emerging leadership of the Greek Catholic Slovaks in the association with an ideological reference to the legacy of Cyril and Methodius. However, they interpreted it with the emphasis on the requirement to use the Slovak language in religious life and the appropriate share of Slovaks in the leadership of the Greek Catholic Church. The study also analyses the publication in the context of the government’s political goals. The support of the Greek Catholic Slovaks was part of a broader plan the aim of which was to reduce the activities of the unwanted Bishop Pavel Gojdič, the leadership of the Greek Catholic Church and their influence, and ultimately wanted to find the solution to the Ruthenian issue in Slovakia.
4

GRÉCKOKATOLÍCKA CIRKEV A ŽIDIA NA SLOVENSKU V ROKOCH 1939 – 1945

80%
Borza P.
Historický časopis (Historical Journal)
|
2017
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vol. 65
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issue 3
493 – 513
EN
Greek Catholics and Jews in the years 1939 – 1945 involuntarily found themselves in opposition to the wartime Slovak Republic facing unfair anti-Semitic and national politics. Both communities were affected by restrictive measures to different extents but for the Jews they had tragic consequences. Christian faith, disapproval of the anti-Semitic policy of the ruling regime, and especially the publicly declared attitude and concrete actions of the Bishop of Prešov Pavel Peter Gojdič led many Greek Catholics to render assistance to racially persecuted people. Despite the considerable lapse of time and the nature of research problems, combination of the preserved Church and State archival documents with the testimonies of the rescued and their descendants gathered by the oral history method, we succeeded in reconstructing the attitudes and activities of the Greek Catholic Church in favour of the Jews.
5
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BISKUP P. P. GOJDIČ A OCHRANA GRÉCKOKATOLÍCKEHO ŠKOLSTVA V OBDOBÍ SLOVENSKEJ REPUBLIKY (1939 – 1945)

70%
Székely G.
Annales Scientia Politica
|
2014
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vol. 3
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issue 2
27 – 36
EN
The study analyses a problematic status of the Greek Catholic Church in a political and ideological establishment of the Slovak Republic during 1939 – 1945, as well as the confrontational relationship of both subjects. Slovak Republic – as it is formulated in the Preamble to the Constitution – has identified itself with the (catholic) Christianity, i.e. the concept of National Socialism has originated at the background of a Christian worldview. This ideological construct has adored one (Slovak) nation to indoctrination of a society. Such construct has ultimately led to the discrimination of national minorities, in this case Ruthenian minority, whose members has mostly identified with the Greek Catholic confession. In a regime with a close connection of the Catholic Church and the political system there were fluently applicate undemocratic practices which infringed upon internal affairs and operation of the Greek Catholic Church, primarily its educational system (Greek Catholic Seminary and Theological Academy) in the intention to weaken its internal structure and integrity.
6

POMERY V PREŠOVSKEJ EPARCHII GRÉCKOKATOLÍCKEJ CIRKVI PRED NÁSTUPOM PAVLA PETRA GOJDIČA DO ÚRADU APOŠTOLSKÉHO ADMINISTRÁTORA V ROKU 1927

70%
Lukáč M.
Človek a spoločnosť. Internetový časopis pre pôvodné teoretické a výskumné štúdie z oblasti spoločenských vied
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2012
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vol. 15
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issue 4
-
EN
After World War I, Greek Catholic Church had been brought from the previous era to the new constitutional circumstances reputation of the subject willing to cooperate with former governmental authorities on magyarization of its believers. The Church had thus necessarily to undergo the process of adaptation to the new conditions of democratic and nationally Slavic oriented first Czechoslovak Republic. One manifestation of this was the modification of its management structures. The present study discusses about competing factions within the leadership of ecclesial province struggling for the post of new apostolic administrator, which were differentiated based on national and cultural preferences and attitudes to then actual state power.
7

WSPÓŁPRACA CERKWI GREKOKATOLICKIEJ Z UKRAIŃSKIM RUCHEM WYZWOLEŃCZYM W KARPACKIM KRAJU ORGANIZACJI UKRAIŃSKICH NACJONALISTÓW (1945 – 1954)

70%
Ilnycjkyj W.
Človek a spoločnosť. Internetový časopis pre pôvodné teoretické a výskumné štúdie z oblasti spoločenských vied
|
2015
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vol. 18
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issue 4
-
EN
The society in Western Ukraine generally remained deeply religious. No prohibitions, threats, nor terror could have separated men from his church and religion. In their everyday life the populace stuck to the religious norms. Besides, the struggle against the liberation movement was tightly connected with the liquidation of the Greek Catholic Church altogether, because it hindered the sovietisation of the region and constituted a part of the Resistance Movement. Hence, the most serious problem for the Soviet regime was the collaboration of the Greek Catholic Church and Ukrainian liberation movement. The former recognized, the Orthodox rite, but did everything it could to strictly control the activities of the Orthodox clergy. The churchmen’s work was restricted, as well as those of the monasteries, church lands and constructions were confiscated and transferred to cultural, economic or administrative buildings. The priests assisted the OUN men both spiritually and materially, hid the men underground in their homes and stored weapons and ammunition in their churches. In spite of all the repressive measures, the secret agents continued to discover the nationalists’ hiding places in the homes of the GCC priests, whereas in the churches the weapons and bullets were found. It is worthy of note, that a considerable part of the Unia Church members not only supplied the nationalists with food, clothes, money, and hid them in their own homes, but also propagated the ideas.
8

GREEK CATHOLIC AND ORTHODOX SHRINES IN THE POLISH PEOPLE’S REPUBLIC AS EXAMPLES OF DESTROYING AND SAVING THE CULTURAL HERITAGE OF THE FRONTIER

70%
Drozd R.
Muzeológia a kultúrne dedičstvo
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2021
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vol. 9
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issue 4
85 - 97
EN
The shrine constituting the centre of spirituality was inseparable from the religious life of the Ukrainian people. The deportations of Ukrainians from the south-east of Poland in 1944–1947 exposed their churches to intentional and unintentional devastation. The communist authorities aimed to erase the traces of Ukrainian people in that area therefore they were not interested in preserving the abandoned Greek Catholic shrines. What is more, they even encouraged their demolition. One way to save them was allowing them to be taken over by the Roman Catholic Church. However, it often involved a change to their interior décor. The best solution was allowing them to be taken over by the Orthodox Catholic Church, or transferring them to open-air museums as museum objects.
9

KULTÚRNE STEREOTYPY V BYZANTSKO-SLOVANSKOM KONFESIONÁLNOM PROSTREDÍ NA SLOVENSKU

61%
Žeňuch P.
Slavica Slovaca
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2014
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vol. 49
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issue 2
121 - 137
EN
The paper deals with the culture-historical and linguistic-historical context in use of terms Rusin – Rusnak (rusnak) in the West Slavic language milieu. The application of this term is evidenced in the context of the Byzantine-Slavic confessional tradition in the Carpathians and in the Eastern Slovakia as a sign of confessional, social as well as ethnic identity.
10
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GRÉCKOKATOLÍCKA CIRKEV NA PODKARPATSKEJ RUSI A STRET KULTÚR V ROKU 1945

61%
Borza P.
Konštantínove listy
|
2019
|
vol. 12
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issue 2
127 - 134
EN
The Greek Catholic Church in Carpathian Ruthenia held a prominent place in society and 1945 was a dramatic twist in the life of Greek Catholics in Carpathian Ruthenia. The connection to the Soviet Union was not only accompanied by the loss of freedom in the totalitarian regime, but also by the degradation of cultural values that have been built up in society for centuries. The Greek Catholic Church, as one of the most influential bearers the saint Cyril and Methodius cultural heritage of the Subcarpathian people, soon became a real cataclysm after the Soviet power came into existence, and officially ceased to exist, but in reality it continued to operate in real life until the resurgence after the fall of communism. The presented paper offers an outline of the issues of the activities of the Greek Catholic Church and its attitudes in the environment of the Czechoslovak Republic, during the Second World War and finally its fate in the process of affiliation of Carpathian Ruthenia to the Soviet Union.
11

SKRUTÍNIÁ UNIATSKYCH PRESBYTEROV Z ROKU 1749

61%
Zubko P.
Slavica Slovaca
|
2015
|
vol. 50
|
issue 3
3 -102
EN
The Orthodox believers came to the Catholic Church in Uzhgorod in 1646. It was established the Uniate Church managed by Mukacheve bishops of the Byzantine rite, but de jure were was located in the territory of the Roman Catholic Bishopric of Eger. Only in 1771 it was created the Mukacheve Greek Catholic bishopric. Between 1726 - 1816 there was wrought several documents in the office of the Latin bishop of Eger. The record test of the Byzantine-rite priests has special places among them. Testing took place within the canonical visitation, when the Latin Bishop visited not only Roman Catholic priests, but also Greek Catholic presbyters and Protestant pastors. Scrutiny revealed the truth about the theological and ecclesiastical level and personal discipline. Presbyters were uneducated and did not know the theological doctrine of their religious beliefs were the simple folk level. This study shows the context of the document and its significance. Part of the study is a faithful transcription of the Latin document and its Slovak translation.
12

TANGENTY LATINSKO-BYZANTSKÉHO SPOLUŽITIA POD KARPATMI AKO PRÍLEŽITOSŤ PRE REVITALIZÁCIU HODNÔT

61%
Zubko P.
Slavica Slovaca
|
2021
|
vol. 56
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issue 3
403 - 408
EN
The Latin Church and the Byzantine Church in the area below the Carpathians live side by side for several centuries. This neighbourhood has its own historical development. It is divided into several periods. The most important milestone was the establishment of the Greek Catholic Church after the conclusion of the Uzhhorod Union in 1646. As elsewhere in the world, under the Carpathians, various tensions arose in mutual relations. They primarily caused problems that ultimately proved to be beneficial to both parties. The interest in the other and the presentation of one’s own values contributed to the spiritual and cultural exchange. Apparent competition has forced each community to deepen its own identity and historical memory. In key historical situations, there was interconnection and action against the external enemies of the church. The common tangents and intersections of the interests of the Latin and Western Churches under the Carpathians have ultimately always been mutually beneficial. This article points out this added value.
13
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Znaczenie polskiego wschodniego pogranicza kulturowego dla poszerzania zasięgu zachodniej cywilizacji w XVI-XIX w.

51%
Topolska M. B.
Rocznik Lubuski
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2009
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vol. 35
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issue 1
35-49
EN
The aim of the considerations is to present the expansion of the cultural borderland, of insular nature (until the end of the 15th century), in the central part of the Grand Duchy of Lithuania (Lithuanian and Belorussian lands) and Halick - Vladimir lands (one century earlier). The earliest impact was observed in the north in the German borderland, whereas was visible in other areas. In the Middle of the 17th century in result of the missionary work of the Catholic Church, Reformation churches and the Greek Catholic church the cultural borderland reached the Dnieper areas along the new borderline with Russia. Both Polish and western culture radiated to Russia as well. The borderline performed the role of a center in the 17th century. Whereas after the first partition of Poland it functioned as the borderland of the western and Polish culture for the ethnic Russia. At the time of partitions and the dramatic change in course of the borders after September 17th, 1939, the Vilnius Region became the most evident instance of the cultural borderland despite the course wars or changes of the borders. Borderland phenomena occurred here simultaneously at the junction of two or more ethnic borders: a borderland understood as an internal and cultural category functioning within one ethnic group and not only at the points at which ethnic groups meet, and finally a borderland as a the area of mutual penetration and contacts among groups of diverse cultural values. Thus the features of the 'asymmetrical' borderland determine the area on which particular communities of a different level of group development at one point came together and co-existed. The longer the domination of one culture was (Polish) over the centuries, the deeper the sources of the ethnic conflicts were at the end of the 19th century, especially on the Polish-Lithuanian borderland. Numerous factors (including printing books in Polish and Latin since the Middle of the 16th century, as well the school system organized by the Jesuits and the Basilians) affected the formation of this typical 'motherland of the Vilnius Poles' (the term coined by Jan Jukiewicz). This resulted in the foundation of the exemple for Russia, the educational district in Vilnius (1803-31) where the impact of the Polish identity was the strongest ever and hence Russification of this territory was impossible in the 19th century since both the elite as well common people and the Lithuanian peasantry supported the connections with Poland after World War II. The heritage of the Polish - Lithuanian Commonwealth exerted a significant impact on the representatives of Romanticism including its leader Mickiewicz as well as the supporters of the reconstruction of the federation in the spirit of respect for the culture and the identity of its nations. The knowledge of these phenomena should constitute an element of historical education starting from the level of secondary schools.
14
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Ewolucja statusu prawnego cerkwi w Korczminie

41%
Bielecki M., Skorniewski M.
Studia z Prawa Wyznaniowego
|
2011
|
vol. 14
221-239
PL
Kościół greckokatolicki w Polsce od momentu powstania w 1596 r. narażony był na częste zmiany swojego statusu prawnego. Działo się tak dlatego, że Kościół prawosławny, nie mogąc pogodzić się ze stratą dużej liczby wiernych i licznych dóbr materialnych, usilnie dążył do powtórnego włączenia go w swoje struktury. Przedmiotem niniejszego opracowania jest ukazanie ewolucji statusu prawnego majątku będącego w posiadaniu Kościoła greckokatolickiego, na przykładzie zabytkowej cerkwi w Korczminie, położonej w powiecie tomaszowskim w województwie lubelskim. Opracowanie składała się z dwóch zasadniczych części. W pierwszej została omówiona - ograniczona do najważniejszych wydarzeń - ewolucja uwarunkowań historyczno-prawnych działalności Kościoła greckokatolickiego w Polsce, w drugiej zaprezentowane zostały wyniki badań dotyczące cerkwi w Korczminie. Artykuł ukazuje jak decyzje władz centralnych wpływały na sytuację obiektu i jego właścicieli. Autorzy zwracają ponadto uwagę na wciąż istniejący problem braku ostatecznej regulacji statusu prawnego wielu obiektów należących do Kościoła greckokatolickiego, pomimo upływu ponad 20 lat od przemian, które dokonały się w Polsce.
EN
Ever since its inception in 1596, the Greek Catholic Church in Poland has been compelled to alter her legal status several times. This was caused by the desire of the Orthodox Church, unable to come to terms with the loss of numerous adherents and property, to seek to incorporate the Greek Catholics back into its structure. This paper discusses the evolution of the legal status of the property held by the Greek Catholic Church, namely a historical Orthodox church in Korczmin near Tomaszow Lubelski, the Lublin region. The study has been structured into two main parts. The first covers the major facts of the evolving historical and legal aspects of the Greek Catholic Church in Poland; the other shows the outcomes of the research done on the Orthodox church in Korczmin. The authors demonstrate how the central government's decisions affected the status of the property and its owners. Further, they underscore the existing problem of failure to ultimately resolve the legal status of many immovables owned by the Greek Catholic Church, despite the twenty years that have passed since the political transformation in Poland.
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