ⓘ Ukrainian Greek Catholic Church
The Ukrainian Greek Catholic Church, romanized: Ukrajinska hreko-katolicka cerkva, lit. Ukrainian Greek-Catholic Church; Latin: Ecclesia Graeco-Catholica Ucrainae) is a Byzantine Rite Eastern Catholic Church in full communion with the Pope and the worldwide Catholic Church. It is the second-largest particular church in the Catholic Church. It is part of the Major Archiepiscopal Churches of the Catholic Church that are not distinguished with a patriarchal title.
The church is one of the successor churches to the acceptance of Christianity by Grand Prince Vladimir the Great of Kiev, in 988. It appeared in 1596 with the signing of the Union of Brest between the Ruthenian Orthodox Church Polish-Lithuanian Commonwealth led by Michael Rohoza and the Holy See. Following the partitions of Poland, in 1808 the eparchies of the original Ruthenian Uniate Church Latin: Ecclesia Ruthena unita were split three ways between the Austrian Empire 3, Prussia 1, and the Russian Empire 5. Those three eparchies under Austrian jurisdiction were reorganized as the Greek Catholic Church soon after liquidation of all five eparchies that ended up in Russia. Established in 1807 the Greek Catholic Church in Austria became the only survivor of the original Uniate church of the Brest Union.
In 1963 the church was recognized as Ukrainian through the efforts of Yosyf Slipyi.
The ordinary or hierarch of the church holds the title of Major archbishop of Kiev-Halych and All Ruthenia, though the hierarchs and faithful of the church have acclaimed their ordinary as "Patriarch" and have requested Papal recognition of, and elevation to, this title. Major archbishop is a unique title within the Catholic Church that was introduced in 1963 as part of political compromise. Since March 2011 the head of the church is Major Archbishop Sviatoslav Shevchuk.
The Ukrainian Greek Catholic Church is the largest Eastern Catholic Church in the world. Currently it has approximately more than 5.5 million believers. Within Ukraine itself, the UGCC is a minority of the religious population, being a distant second to the majority Eastern Orthodox faith. The Ukrainian Greek Catholic Church is the second largest religious organization in Ukraine in terms of number of communities. In terms of number of members, the Ukrainian Greek Catholic Church ranks third in allegiance among the population of Ukraine after the Ukrainian Orthodox Church Moscow Patriarchate and the Orthodox Church of Ukraine. Currently, the Ukrainian Greek Catholic Church predominates in three western oblasts of Ukraine, including the majority of the population of Lviv, but constitutes a small minority elsewhere in the country. The church has followed the spread of the Ukrainian diaspora and now has some 40 hierarchs in over a dozen countries on four continents, including three other metropolitan bishops in Poland, the United States, and Canada.
1.1. History Ruthenian Orthodox Church and previous attempts of Catholic Union
The Ruthenian Greek Catholic Church was created with the Union of Brest in 1595/1596, yet its roots go back to the very beginning of Christianity in the Mediaeval Slavic state of Ruthenia. Byzantine missionaries exercised decisive influence in the area. The 9th-century mission of Saints Cyril and Methodius in Great Moravia had particular importance as their work allowed the spread of worship in the Old Church Slavonic language. The Byzantine-Greek influence continued, particularly with the official adoption of Byzantine rites by Prince Vladimir I of Kiev in 988 when there was established the Ecumenical Patriarch of Constantinople Metropolis of Kiev and all Ruthenia. Later at the time of the Great Schism ca 1054 the Ruthenian Rusyn Church took sides and remained Orthodox.
Following the devastating Mongol invasion of Ruthenia and sack of Kiev in 1240, Metropolitan Maximus of Kiev moved to the town of Vladimir-on-Klyazma in 1299. In 1303 on petition of Ruthenia kings from the Kingdom of Galicia–Volhynia Ruthenia, Patriarch Athanasius I of Constantinople created a separate Metropolis of Halych that included western parishes of the original Metropolis of Kiev and all Ruthenia. The new metropolis did not last for long inconsistently throughout most of the 14th century and its new Metropolitan Peter of Moscow was consecrated as the Metropolitan of Kiev and all Ruthenia instead of Metropolitan of Halych. Just before his death Peter moved his episcopal see from Vladimir to Moscow. During his reign there was established Metropolitanate of Lithuania in the Grand Duchy of Lithuania, while after his death Metropolis of Halych was reestablished as well. In 1445 the Metropolitan Isidore with his see in Moscow joined the Council of Florence and became a papal legate of all Ruthenia and Lithuania. After Isidore suffered prosecutions by local bishops and royalty of the Grand Duchy of Moscow, he was banned away from Muscovy, while the Muscovite princes appointed own Metropolitan Jonah of Moscow without consent of the Ecumenical Patriarch of Constantinople.
Because of that Patriarch Gregory III of Constantinople reorganized the Ruthenian Church in the Polish-Lithuanian Commonwealth until 1569 the Grand Duchy of Lithuania and its new primates were titled as Metropolitans of Kiev, Halych and all Ruthenia. He appointed Gregory II Bulgarian as the new Greek Catholic primate who in 1470 rejoined the Ecumenical Patriarch of Constantinople under Dionysius I of Constantinople.
1.2. History Ruthenian Uniate Church
This situation continued for some time, and in the intervening years what is now Western and Central Ukraine came under the rule of the Polish-Lithuanian Commonwealth. The Polish king Sigismund III Vasa was heavily influenced by the ideals of the Counter-Reformation and wanted to increase the Catholic presence in Ukraine. Meanwhile, the clergy of the Ruthenian lands were ruled from distant Constantinople, and much of the population was loyal to Ruthenian Orthodoxy rather than to the Polish Catholic monarch. Persecution of the Orthodox population grew, and under pressure of Polish authorities the clergy of the Ruthenian Church agreed by the Union of Brest in 1595 to break from the Patriarchate of Constantinopole and unite with the Catholic Church under the authority of the ruler of the Commonwealth, Sigismund III Vasa, in exchange for ending the persecution. In an effort to stop further Polonization processes and recent recognition of the Moscow Patriarchate by Jeremias II of Constantinople, in 1596 the Ruthenian Orthodox Church signed the agreement with the Holy See. The union was not accepted by all the members of the Ruthenian Orthodox Church in these lands, and marked the creation of Greek Catholic Church and separate eparchies that continued to stay Orthodox among which were Lviv eparchy, Peremyshel eparchy, Mukachevo eparchy and Lutsk eparchy that at first accepted the union but later oscillated back and forth.
The conflict between Orthodox and Greek Catholics tried to be extinguished by adopting "Articles for Pacification of Ruthenian people" in 1632. Following that in the Polish-Lithuanian Commonwealth legally existed both churches with Metrolopolitans of Kiev, one, Josyf Veliamyn Rutsky, Greek Catholic, and another, Peter Mogila, Orthodox.
1.3. History Partitions of the Commonwealth and the Uniate church in Russia, Prussia, and Austria
Following partitions of Poland, the Habsburg Monarchy established its crown land of the Kingdom of Galicia and Lodomeria and then West Galicia which in 1803 was merged with Galicia and Lodomeria, which became in 1804 the crownland of the Austrian Empire. The Greek Catholic Church was established on 1807 with metropolitan see based in Lwow and its suffragan dioceses included Chelm and Przemysl. Following the 1809 Treaty of Schonbrunn the Austrian Empire was forced to cede territory of former West Galicia to Duchy of Warsaw which in 1815 on decision of Congress of Vienna was ceded to the Russian Empire. The Chelm diocese which was located on the territory that for short period time was known as West Galicia ended up under the Russian jurisdiction.
The Russian emperor Pavel I of Russia restored the Uniate church which was reorganized with three eparchies suffragan to metropolitan bishop Joasaphat Bulhak. The church was allowed to function without restraint calling its adherents Basilians. However the clergy soon split into pro-Catholic and pro-Russian, with the former tending to convert to Latin Rite Catholicism, whilst the latter group, led by Bishop Iosif Semashko 1798–1868 and firmly rejected by the ruling Greek-Catholic synod remained largely controlled by the pro-Polish clergy with the Russian authorities largely refusing to interfere. Following the Congress of Vienna, the Russian Empire occupied former Austrian Poland of so-called West Galicia and, temporarily, Tarnopol district, where in 1809 was established a separate metropolitan of Galicia. The territory of Kholm eparchy along with Central Polish territories became part of the Congress of Poland. The situation changed abruptly following Russias successful suppression of the 1831 Polish uprising, aimed at overthrowing Russian control of the Polish territories. As the uprising was actively supported by the Greek-Catholic church, a crackdown on the Church occurred immediately. The pro-Latin members of the Synod were removed; and the Church began to disintegrate, with its parishes in Volhynia reverting to Orthodoxy, including the 1833 transfer of the famous Pochaiv Lavra. In 1839 the Synod of Polotsk in modern-day Belarus, under the leadership of Bishop Semashko, dissolved the Greek-Catholic church in the Russian Empire, and all its property was transferred to the Orthodox state church. The 1913 Catholic Encyclopedia says that in what was then known as Little Russia now Ukraine, the pressure of the Russian Government "utterly wiped out" Greek Catholicism, and "some 7.000.000 of the Uniats there were compelled, partly by force and partly by deception, to become part of the Greek Orthodox Church".
The dissolution of the Greek-Catholic Church in Russia was completed in 1875 with the abolition of the Eparchy of Kholm. By the end of the century, those remaining faithful to this church began emigrating to the U.S., Canada, and Brazil due to persecution by the Orthodox Church and the Russian Empire, e.g. the Pratulin Martyrs.
The territory received by Austria-Hungary in the partition of Poland included Galicia modern western Ukraine and southern Poland. Here the Greek-Catholic Ruthenian Ukrainian peasantry had been largely under Polish Roman Catholic domination. The Austrians granted equal freedom of worship to the Greek-Catholic Church and removed Polish influence. They also mandated that Uniate seminarians receive a formal higher education previously, priests had been educated informally by their fathers, and organized institutions in Vienna and Lviv that would serve this function. This led to the appearance, for the first time, of a large, educated class within the Ukrainian population in Galicia. It also engendered a fierce sense of loyalty to the Habsburg dynasty. When Polish rebels briefly took control of Lviv in 1809, they demanded that the head of the Ukrainian Greek Catholic Church, Anton Anhelovych, substitute Napoleons name in the Divine Liturgy for that of Austrian Emperor Francis II. Anhelovych refused, and was imprisoned. When the Austrians retook control over Lviv, Anhelovych was awarded the cross of Leopold by the Emperor.
As a result of the reforms, over the next century the Greek-Catholic Church in Austrian Galicia ceased being a puppet of foreign interests and became the primary cultural force within the Ukrainian community. Most independent native Ukrainian cultural and political trends such as Rusynophilia, Russophilia and later Ukrainophilia emerged from within the ranks of the Greek-Catholic Church clergy. The participation of Greek Catholic priests or their children in western Ukrainian cultural and political life was so great that western Ukrainians were accused of wanting to create a theocracy in western Ukraine by their Polish rivals. Among the political trends that emerged, the Christian social movement was particularly linked to the Ukrainian Catholic Church. Many people saw the Austrians as having saved the Ukrainians and their Church from the Poles, though it was the Poles who set into motion the Greek-Catholic cast of their church.
1.4. History Soviet annexation of the Eastern Poland and liquidation of the Church
After World War I, Ukrainian Greek Catholics found themselves under the governance of the nations of Poland, Hungary, Romania and Czechoslovakia. Under the previous century of Austrian rule, the Ukrainian Greek Catholic Church attained such a strong Ukrainian national character that in interwar Poland, the Greek Catholics of Galicia were seen by the nationalist Polish and Catholic state as even less patriotic than the Orthodox Volhynians. Extending its Polonization policies to its Eastern Territories, the Polish authorities sought to weaken the UGCC. In 1924, following a visit with Ukrainian Catholic believers in North America and western Europe, the head of the UGCC was initially denied reentry to Lwow the Polish name at the time for Lviv, only being allowed back after a considerable delay. Polish Roman Catholic priests, led by their Latin bishops, began missionary work among Greek Catholics; and administrative restrictions were placed on the Ukrainian Greek Catholic Church.
After World War II Ukrainian Catholics came under the rule of Communist Poland and the hegemony of the Soviet Union. With only a few clergy invited to attend, a synod was convened in Lviv Lvov, which revoked the Union of Brest. Officially all of the church property was transferred to the Russian Orthodox Church under the Moscow Patriarchate, Most of the Ukrainian Greek Catholic clergy went underground. This catacomb church was strongly supported by its diaspora in the Western Hemisphere. Emigration to the U.S. and Canada, which had begun in the 1870s, increased after World War II.
In the winter of 1944–1945, Ukrainian Greek Catholic clergy were summoned to reeducation sessions conducted by the NKVD. Near the end of the war in Europe, the state media began an anti-Ukrainian-Catholic campaign. The creation of the community in 1596 was discredited in publications, which went to great pains to try to prove the Church was conducting activities directed against Ukrainians in the first half of the 20th century.
In 1945 Soviet authorities arrested, deported, and sentenced to forced-labor camps in Siberia and elsewhere the churchs metropolitan Yosyf Slipyi and nine other Greek Catholic bishops, as well as hundreds of clergy and leading lay activists. In Lviv alone, 800 priests were imprisoned. All the above-mentioned bishops and significant numbers of clergymen died in prisons, concentration camps, internal exile, or soon after their release during the post-Stalin thaw. The exception was metropolitan Yosyf Slipyi who, after 18 years of imprisonment and persecution, was released thanks to the intervention of Pope John XXIII, Slipyi took refuge in Rome, where he received the title of Major Archbishop of Lviv, and became a cardinal in 1965.
The clergy who joined the Russian Orthodox Church were spared the large-scale persecution of religion that occurred elsewhere in the country see Religion in the Soviet Union. In the city of Lviv, only one church was closed at a time when many cities in the rest of Ukraine did not have a working church. Moreover, the western dioceses of Lviv-Ternopil and Ivano-Frankivsk were the largest in the USSR and contained the majority of the Russian Orthodox Churchs cloisters particularly convents, of which there were seven in Ukrainian SSR but none in Russia. Orthodox canon law was also relaxed on the clergy allowing them to shave beards a practice uncommon to Orthodoxy and conduct liturgy in Ukrainian as opposed to Church Slavonic.
The Ukrainian Catholics continued to exist underground for decades and were the subject of vigorous attacks in the state media. The clergy gave up public exercise of their clerical duties, but secretly provided services for many lay people. Many priests took up civilian professions and celebrated the sacraments in private. The identities of former priests could have been known to the Soviet police who regularly watched them, interrogated them and put fines on them, but stopped short of arrest unless their activities went beyond a small circle of people. New secretly ordained priests were often treated more harshly.
The church even grew during this time, and this was acknowledged by Soviet sources. The first secretary of the Lvov Komsomol, Oleksiy Babiychuk, claimed:
in this oblast, particularly in the rural areas, a large number of the population adheres to religious practices, among them a large proportion of youth. In the last few years, the activity of the Uniates belongs to that Catholic because the church was built by his grandparents and great-grandparents." The weakened Soviet authorities were unable to pacify the situation, and most of the parishes in Galicia came under the control of the Greek-Catholics during the events of a large scale inter-confessional rivalry that was often accompanied by violent clashes of the faithful provoked by their religious and political leadership. These tensions led to a rupture of relations between the Moscow Patriarchate and the Vatican.
1.5. History Current situation
National surveys conducted since 2000 show that between 5.3% and 9.4% of Ukraines total population are of the Ukrainian Greek Catholic Church. In surveys, 18.6-21.3% of believers or religious people in Ukraine were Greek Catholic. Worldwide, the faithful now number some 6 to 10 million, forming the largest particular Catholic Church, after the majority Latin Rite Church.
According to a 2015 survey, followers of the Ukrainian Greek Catholic Church make up 8.1% of the total population excluding Crimea and form the majority in 3 oblasts:
- Lviv Oblast - 59% of the population
- Ivano-Frankivsk Oblast - 57%
- Ternopil Oblast - 52%
Today, most Ukrainian Catholic Churches have moved away from Church Slavonic and use Ukrainian. Many churches also offer liturgies in a language of the country the Church is in, for example, German in Germany or English in Canada; however, some parishes continue to celebrate the liturgy in Slavonic even today, and services in a mix of languages are not unusual.
In the early first decade of the 21st century, the major see of the Ukrainian Catholic Church was transferred to the Ukrainian capital of Kiev. The enthronement of the new head of the church Major Archbishop Sviatoslav Shevchuk took place there on 27 March 2011 at the cathedral under construction on the left bank. On 18 August 2013, the Patriarchal Cathedral of the Resurrection of Christ was dedicated and solemnly opened.
On 5 July 2019, Pope Francis declared to the churchs leaders during a meeting in the Vatican" I hold you in my heart, and I pray for you, dear Ukrainian brothers." He also advocated greater humanitarian aid to Ukraine and warned the Churchs Bishops to show "closeness" to their "faithful." The Pope also told the Church leaders to that "fruitful" unity within the Church can be achieved through three important aspects of synodality: listening; shared responsibility; and the involvement of the laity.
2. De-Latinization and protest
The Ukrainian Greek Catholic Church previously embarked on a campaign of de-Latinization reforms. These include the removal of the stations of the cross, the rosary, and the monstrance from their liturgy and parishes. In 2001 a priest, Vasyl Kovpak, and a small group of followers opposed to certain policies such as de-Latinization and ecumenism of the UGCC hierarchy, organized themselves as the Priestly Society of Saint Josaphat SSJK. The SSJK possesses close ties with the Latin Rite Traditionalist Catholic Society of Saint Pius X, which rejects and condemns certain actions and policies of both Husar and the Pope. On 21 November 2007 the Congregation for the Doctrine of the Faith excommunicated Kovpak.
Critics claim that the SSJKs liturgical practice favours severely abbreviated services and imported Roman Catholic devotions over the traditional and authentic practices of the Ukrainian Greek Catholic Church. Proponents counter that these symbols and rituals, influenced long ago by their Polish Roman Catholic neighbors, have been practiced by Ukrainian Greek Catholics for centuries. To deny them today is to deprive the people of a part of sacred heritage which they have learned to regard as their own.
In 2008, a group of Basilian priests from Slovakia after relocated to the Pidhirtsi monastery declared that four of them had been consecrated bishops without permission of the Pope or the Major Archbishop. The "Pidhirtsi fathers" had opposed de-latinization, liberal theology, and the ecumenical approach of the hierarchy. Excommunicated in 2008, in 2009 they constituted themselves as the Ukrainian Orthodox Greek Catholic Church calling the Ukrainian Greek Catholic Church "heretical".
3.1. Administration Ruthenian Uniate eparchies and partition of Poland
- Lutsk-Ostroh eparchy Lutsk → Russia
- Volodymyr-Brest eparchy Volodymyr → Suprasl eparchy in Germany
- Chelm-Belz eparchy Chelm → Austria
- Halych-Kamianets eparchy Lviv → Lemberg archeparchy Metropolitan of Galicia in Austria
- Polotsk archeparchy Polotsk → Russia
- Smolensk archeparchy Smolensk → Russia
- Przemysl-Sanok eparchy Przemysl → Austria
- Vilno archeparchy Metropolitan of Kiev → Russia
- Turow-Pinsk eparchy Pinsk → Russia
3.2. Administration Greek Catholic church after the 1839 Synod of Polotsk
- added eparchy of Stanislau Ivano-Frankivsk
- Archeparchy of Lemberg Lviv, Metropolitan of Galicia
- Eparchy of Premissel and Saanig Przemysl
- added apostolic exarchate of Lemkowszczyna Sanok
- Eparchy of Kulm and Belz Chelm → territory lost due to Congress of Vienna
3.3. Administration CathedralsRuthenian Uniate Church
governing title Metropolitan of Kiev, Galicia and all Ruthenia
- 1609-1746 Cathedral of the Theotokos, Vilnius by Hypatius Pociej
- 1746-1809 Cathedral of Saint Trinity, Radomyshl
governing title Metropolitan of Galicia, since 2005 – Major Archbishop of Kiev-Galicia
- 2011–present Patriarchal Cathedral of the Resurrection of Christ, Kiev
- 1946-1989 Church liquidated by Soviet authorities preserved on efforts of Josyf Slipyj at Santa Sofia a Via Boccea
- 1989-2011 St. Georges Cathedral, Lviv
- 1816-1946 St. Georges Cathedral, Lviv
3.4. Administration Current administrative division
Note: The Eparchy of Mukachevo belongs to the Ruthenian Catholic Church rather than the Ukrainian Greek church.
The Ukrainian Greek Catholic Church moved its administrative center from Western Ukrainian Lviv to a new cathedral in Kiev on 21 August 2005. The title of the head of the UGCC was changed from The Major Archbishop of Lviv to The Major Archbishop of Kyiv and Halych.
The Patriarchal Curia of the Ukrainian Greek-Catholic Church is an organ of Sviatoslav Shevchuk, the head of the UGCC, Major Archbishop of Kyiv and Halych, which coordinates and promotes the common activity of the UGCC in Ukraine to make influence on society in different spheres: education, policy, culture, etc. The Curia develops action of the Churchs structures, enables relations and cooperation with other Churches and major public institutions in religious and social areas for implementation of the Social Doctrine of the Catholic Church through everyday life.
In 2011 the church introduced territorial subdivisions in Ukraine, metropolia. A metropolitan bishop, an archbishop of main archeparchy, may gather own metropolitan synod, decisions of which shall be approved by the Major Archbishop.
The current eparchies and other territorial jurisdictions of the church are:
- Ukrainian Catholic Archiepiscopal Exarchate of Donetsk 2002
- Ukrainian Catholic Archiepiscopal Exarchate of Crimea 2014 as administration in Odessa
- Ukrainian Catholic Metropolitan of Kiev – Galicia 2005
- Major Archbishop Svyatoslav Shevchuk
- Ukrainian Catholic Archiepiscopal Exarchate of Kharkiv 2014
- Ukrainian Catholic Archiepiscopal Exarchate of Odessa 2003
- Ukrainian Catholic Archiepiscopal Exarchate of Lutsk previously as uniate diocese, 2008
- Ukrainian Catholic Archeparchy of Kyiv
- Ukrainian Catholic Eparchy of Sambir–Drohobych 1993
- Ukrainian Catholic Eparchy of Stryi 2000
- Ukrainian Catholic Metropolitan of Lviv 1808 – 2005, 2011
- Ukrainian Catholic Eparchy of Zboriv 1993 – 2000
- Ukrainian Catholic Archeparchy of Lviv
- Ukrainian Catholic Eparchy of Sokal–Zhovkva 2000
- Ukrainian Catholic Metropolitan of Ternopil – Zboriv 2011
- Ukrainian Catholic Eparchy of Buchach 2000
- Ukrainian Catholic Eparchy of Kamyanets-Podilskyi previously as united diocese, 2015
- Ukrainian Catholic Archeparchy of Ternopil–Zboriv 1993
- Ukrainian Catholic Eparchy of Chernivtsi 2017
- Ukrainian Catholic Archeparchy of Ivano-Frankivsk 1885 – 1946, 1989
- Ukrainian Catholic Metropolitan of Ivano-Frankivsk 2011
- Ukrainian Catholic Eparchy of Kolomyia 1993
- Ukrainian Catholic Archeparchy of Przemysl–Warsaw 1087 – 1946, 1996
- Ukrainian Catholic Metropolitan of Przemysl–Warsaw Poland, 1996
- Ukrainian Catholic Eparchy of Wroclaw-Gdansk 1996
- Ukrainian Catholic Archeparchy of Winnipeg 1912
- Ukrainian Catholic Eparchy of Saskatoon 1951
- Ukrainian Catholic Eparchy of New Westminster 1974
- Ukrainian Catholic Eparchy of Edmonton 1948
- Ukrainian Catholic Eparchy of Toronto and Eastern Canada 1948
- Ukrainian Catholic Metropolitan of Winnipeg Canada, 1956
- Ukrainian Catholic Eparchy of Chicago 1961
- Ukrainian Catholic Archeparchy of Philadelphia 1913
- Ukrainian Catholic Metropolitan of Philadelphia United States, 1958
- Ukrainian Catholic Eparchy of Parma 1983
- Ukrainian Catholic Eparchy of Stamford 1956
- Ukrainian Catholic Eparchy of Prudentopolis 2014
- Ukrainian Catholic Metropolitan of Curitiba Brazil, 2014
- Ukrainian Catholic Archeparchy of Curitiba 1962
- Ukrainian Catholic Apostolic Exarchate of Italy* 2019
- Ukrainian Catholic Eparchy of Buenos Aires Argentina, 1968
- Ukrainian Catholic Apostolic Exarchate of Germany and Scandinavia* 1959
- Ukrainian Catholic Eparchy of the Holy Family of London
- Ukrainian Catholic Eparchy of Melbourne
- Ukrainian Catholic Eparchy of Saint Wladimir-Le-Grand de Paris
* Directly subject to the Holy See
As of 2014, the Ukrainian Greek Catholic Church is estimated to have 4.468.630 faithful, 39 bishops, 3993 parishes, 3008 diocesan priests, 399 religious-order priests, 818 men religious, 1459 women religious, 101 deacons, and 671 seminarians.
3.5. Administration Male
- Miles Jesu
- Studite Brethren
- Order of Saint Basil the Great
- Congregation of the Most Holy Redeemer
- Congregation of the Salesian Fathers of St. Don Bosco
- Missionary Congregation of Saint Andrew the Apostle
3.6. Administration Female
- Salesian Sisters
- Sisters of the Order of Saint Basil the Great
- Sisters of the Holy Family
- Myrrh-bearing Sisters under the Protection of St. Mary Magdalene
- Sisters of St. Joseph, the Spouse of the Virgin Mary related to Sisters of St. Joseph
- Sisters of Mercy of St. Vincent de Paul related to Daughters of Charity of Saint Vincent de Paul
- Sisters Catechists of Saint Anne related to Sisters of Saint Anne
- Sisters of the Priest and Martyr St. Josaphat Kuntsevych
- Sisters of the Most Holy Eucharist
- Sisters Servants of Mary Immaculate
4. Prison ministry of the Ukrainian Greek-Catholic Church
In contemporary Ukraine prison ministry of chaplains does not exist de jure. The prison pastoral care was at the very heart of the spirituality of the Ukrainian Greek-Catholic Church throughout her history. Prison Pastoral of the UGCC was restored in 1990 after the Church, formerly forbidden, emerged from the underground. Pastoral care has grown steadily from several establishments in the Western Part of Ukraine to more than 40 penal institutions in every region of the country. Since 2001 the UGCC is the co-founder of the Ukrainian Interdenominational Christian Mission "Spiritual and Charitable Care in Prisons" including twelve Churches and Denominations. This Mission is a part of the World Association of Prison Ministry. The most active prison chaplains are the Redemptorist Fathers.
In the year 2006 Lubomyr Husar established in the Patriarchal Curia of the UGCC the Department for Pastoral Care in the Armed Forces and in the Penitentiary System of Ukraine. This structure implements a general management of Prison Ministry. The chief of the Department is Most Rev. Michael Koltun, Bishop of Sokal and Zhovkva. The head of the Unit for penitentiary pastoral care is Rev. Constantin Panteley, who is directly responsible for coordination of activity in this realm. He is in direct contact with 37 priests in 12 eparchies who have been assigned responsibility for prison pastoral care. Those pastors ensure regular attendance of penitentiary facilities, investigatory isolators and prisons.
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