Scientific yearbook "History of Religions in Ukraine". Institute of Religious Studies - branch of the Lviv Museum of History

Egyptian cults in the Northern Black Sea Coast and the Ukrainian Steppe according to epigraphic and archeological monuments (6th century BCE – 4th century CE)

2023-07-20T10:14:31+00:00

A number of source‑scientific and historiographical studies have been analyzed. They provide information on finds of objects related to the cults of deities of Egyptian origin in the territory of the Northern Black Sea Coast and the Ukrainian Steppe. A description of the relevant epigraphic inscriptions, sgraffito, bronze, marble, terracotta and bone statuettes, reliefs on clay candelabrums and dishes, gems carved from precious stones, golden, silver, bronze and iron rings, bone tessarae, amulet-beads, made of Egyptian faiense and bronze coins is given.
It is established that faience beads first began to enter these regions in the 6th – 5th centuries BCE, they performed the role of apotropaeus among the ancient Greek, Scythian, and later Sarmation population and gained great popularity there. It is determined that on the territory of the Ukrainian Steppe up to the 4th century CE only such beads belonging to Egyptian cult material occur, on the other hand, the rest of the material is characteristic only for the Northern Black Sea Coast. It is found that the discovered sacred objects testify to the existence of Egyptian beliefs in their Hellenized version in the Greek colonies of the specified region starting from the 3rd century BCE and until the end of the ancient era.
The opinion is substantiated that despite the possible official nature of the studied cults, that can be evidenced by the minting of copper coins with the image of Zeus Amon and Serapis in the Bosporus by Queen Dynamia (12/11 BCE - 7/8 CE) or the presence of temples of Serapis, Isis, Asclepius, Hygeia and Poseidon in the first half of the 3rd century CE in Olbia, the worship of the Egyptian gods was rather private. In particular, they were addressed in healing magical practices, and these deities acted as patrons of the dead. Isis was considered the patroness of sailors.
Keywords: Egyptian deities, cult objects, monuments of epigraphy and archaeology, Northern Black Sea Coast, Ukrainian Steppe

Gods of healing as a symbol of the independence of the Greek cities of the Roman province of Asia

2023-07-20T09:00:55+00:00

The spiritual life of the Greeks and Romans is an interesting and important area of study. At the same time, such research usually encounters misunderstanding or prejudice regarding the “labels” of ancient deities. Moreover, the late antique written tradition, under the influence of the crisis of the religious worldview, sometimes contains very confusing interpretations of the functions of deities. The use of the entire possible range of sources allows us to trace not only the peculiarities of the cult but also the non-religious functions of a particular divine figure. Asclepius is extremely interesting in this regard. Even Pseudo-Cornutus suggested that Asclepius was originally a hero, and only later was he endowed with divine functions, relatives, and attributes. Plato drew attention to the fact that medicine and the attention of Asclepius should be focused only on those people who benefit the state. There was also a controversial attitude to the meaning of the term “Asklepiades”, which mostly included physicians as heirs of Asclepius, not his direct mythical children. The situation was also complicated with regard to the figure of Hygeia, who, in our understanding, along with Panacea, is the daughter of Asclepius, but the Orphic Hymns call her the wife of the god of healing. The situation is even more complicated with Telesphorus, a minor deity associated with the medical profession. At the same time, Asclepius of Pergamum was called Telesphorus, as reported by Pausanias. However, coins, finds of terracotta or stone figurines confirm the existence of a deity in the form of a hooded boy associated with Asclepius and Hygieia.
On the other hand, the traditional centres of worship of Asclepius in the province were the island of Kos and Pergamum, where Asclepius were present, but this fact is hardly represented in coinage. Instead, the figure of Asclepius was actively used by the magistrates of the relatively small Lydian cities of Akrasus, Hyrcanis, Hypaipa, Saitta, and others. During the Severus dynasty, Asclepius became extremely popular in the minting of coins with the emperor’s bust and various medallions on the occasion of city alliances or confirmation of the right of neocorat. From this point of view, this topic was not the subject of special research. This is its scientific novelty.
Keywords: Asclepius, Hygieia, Telesphorus, Pergamum, Severus, Antoninus, coins, Roman province of Asia

The institution of the Great Сanon of St. Andrew of Crete in Kyivan Rus during Lent and its formation in Churches of St. Volodymyr’s Baptism over the centuries

2023-07-20T09:02:11+00:00

The tradition in which the Great Сanon of St. Andrew of Crete had emerged is specified. The original name of the Great Сanon is represented. It is found out that even if it was composed in times of the Sixth Ecumenical Council (679–680) and was initiated by the Council to be celebrated on the Fifth Thursday of Lent, the text of the Canon was different than that text we have at present. The reason of its introduction into the Lent worship services by the Eastern Church is defined.
The publication represents the emergence and formation process of the Great Сanon of St. Andrew of Crete in the Eastern Church. Hypotheses of scholars concerning the time of the emergence and the authorship have been analyzed. It is found out that the Great Сanon of St. Andrew of Crete is the repentant autobiography of the venerable Andrew of Crete. It is shown that despite St. Andrew of Crete is considered the author of the Great Canon, its text was shortened and complemented later with other canons of St. John of Damascus and St. Cosmas of Maiuma.
The time of use of the Great Сanon of St. Andrew of Crete in Kyivan Churches is specified. Stages of the Great Сanon of Andrew of Crete formation in the Slavic tradition have been traced both in Kyivan and Moscow Churches. First printed editions have been found in the “Triodions” published before the Mohyla’s and the Nicon’s reforms. The edition that was found in Mohyla’s and Nikon’s “Triodions” has been characterized.
The structural composition of the Great Сanon of St. Andrew of Crete is shown. It is emphasized that in the first part of every song of the Great Canon St. Andrew of Crete is conversing with his soul and in their second part he is asking God for His mercy. It is found out that the structure of the Great Canon does not follow the chronological order in description of the biblical events but the fact does not diminish uniqueness of this Lent worship service. It is shown that the Great Canon remains a fundamental ecclesiastical composition of repentance of the Eastern Church. It is emphasized that its value, importance and usefulness for today are based on the Holy Scriptures, the ecclesiastical and patristic understanding of sin and the struggle of man against it.
It is found out that the content of the Great Сanon of St. Andrew of Crete, which is based on the examples of people of the Old and New Testament, appropriately reflects the whole problem of sin and its consequences for humanity. It is demonstrated that the Great Canon depicts not only the fall of man, but also reminds its dignity and beauty before the fall, and calls for repentance and conversion. The Canon emphasizes that man committed the sin though still can overcome it with God’s help.
It is shown that the Great Canon of St. Andrew of Crete reflects the fact that the Old Testament events are very close to the life of a modern person of the 21st century. Thus, both in the past and in the present it is a unique ecclesiastical composition by means of which a man can not only break one’s heart for conversion but also to learn more the Heavenly Creator and to live in accord with His will.
It is noted that the abridged biography of St. Andrew of Crete and the essence of his Great Canon is appropriately represented in the synaxarion which is read during the celebration of the Great Canon on Wednesday in the evening of the Fifth week of Lent in Ukrainian Churches of the Kyivan tradition.
It is stated that in Ukrainian Churches of the Kyivan tradition the Great Canon of St. Andrew of Crete is celebrated at present partly on Monday, Tuesday, Wednesday and Thursday of the First week of Lent and it is postponed from Thursday to Wednesday of the Fifth week of Lent when it is celebrated in its full structure.
It is emphasized that presently there is a liturgical book in Churches of St. Volodymyr’s Baptism named the Book of Lenten Triodion, which contains the Great Canon of St. Andrew of Crete.
Keywords: Sticheron, Great Canon of St. Andrew of Crete, Lent, Slavic tradition, Lenten Triodion, Kyivan Church, Churches of St. Volodymyr’s Baptism

Діяльність ченців у Почаївській монастирській друкарні XVIII ст.

2023-11-30T10:06:05+00:00

Досліджено діяльність ченців Почаївської василіянської монастирської друкарні у XVIII ст., одного з типових українських чернечих осередків друкарства домодерної доби. Функціонування закладу забезпечували монахи з фаховими знаннями за участі світських осіб (граверів, ливарників та ін.). Аналіз візитаційних описів 1730-х і 1770-х рр. дозволив з’ясувати, що у друкарні працювало зазвичай до семи ченців. Вони виконували такий чернечий послух у друкарні з благословення й за розпорядженням настоятеля монастиря в період між молитвою та трапезою, що в часовому вимірі варіювалося залежно від молитовного розпорядку дня.
Ключові слова: Почаївський монастир, василіяни, монастирська друкарня, префект друкарні

Traditional religiosity in the socio-cultural continuum of the borderline (1920‒1930s)

2023-07-20T09:07:18+00:00

Among the priority directions of research of domestic historians of the period of independence of Ukraine, the problems of the history of the Church and the clergy. One of the turning points in the history of society and the state was the period of the 1920s and 1930s, when a special form of secular processes inherent in the Soviet totalitarian system and the artificial liberation (mostly under the pressure of the state) of social life from the influence of religion determined the church and religious situation of the specified and and subsequent periods. The study of the transformation of religiosity in such turning points objectifies the transmission of the religious tradition or highlights gaps in continuity, contributes to the understanding of experience, mental structures of consciousness, the construction of religious and social identity, etc.
The transformational breaks characteristic of transitional periods (in particular, the 1920s and 1930s) are manifested quite clearly in not one of the segments, but, as a rule, cover all components of the sociocultural life space, creating at the same time a situation of instability and uncertainty, generating a crisis of identities, strengthening differentiation society, etc. Under these conditions, the processes of finding new forms of socio-cultural organization, norms, rules, meaning of being, cultural paradigm, building a new hierarchy of values and identities are intensified.
A retrospective study of traditional religiosity in the socio-cultural continuum processes of the borderline period of the 1920‒1930s is present, first of all, in its importance for a holistic systematic, scientific study of the problems of state-church relations, church history, worldview transformation, etc., and the need for expansion problematic research field. The establishment of the Bolshevik political regime in Ukraine and the socio-economic modernization processes caused not only radical socio-political and socio-economic changes, but also followed the establishment of a new socio-cultural reality, the formation of a new system of value orientations, etc. Religiosity is not constant – it changes depending on the socio-cultural determinants of a particular society, which is transformed. Objectively, the dynamics of religiosity are influenced by socio-economic, political-ideological, demographic, cultural, environmental, household and other factors.
In transitional period of the 1920s and 1930s, on the one hand, we observe persistent religiosity, supported by part of the rural population, on the other hand, the formation of supporters of a new ideological system and a new socialist ritual, the construction of the “Own/Stranger” watershed (marginalization of the clergy), the establishment of a new non-religious way of life, support and participation in the anti-religious campaigns of the Soviet government, aimed, first of all, against the old system of values, age-old traditions, religious consciousness, etc.
Keywords: religiosity, tradition, Church, borderline, Ukrainian peasantry, Soviet state

The criminal case of bishop Ivan Lyatyshevskyi as a source of studying the everyday life of the Greek Catholic clergy

2023-07-20T09:08:19+00:00

The materials of the criminal case instituted by the Soviet special services against the assistant bishop of the Stanislaviv Diocese of the Ukrainian Greek Catholic Church, teacher, doctor of theology Ivan Lyatyshevskyi are analyzed. The author believes that nowadays the evidence about this religious figure is insignificant, there are only short encyclopedic-type reports, articles of a popular nature, or individual local history publications.
The possibilities of using criminal cases as a source of studying the daily life of the Greek Catholic clergy are clarified. As an example, the author uses the potential of a criminal case, which in 1945 Soviet special services introduced against Bishop Ivan Lyatyshevskyi. Attributive components of all criminal cases are considered – the arrested person’s questionnaire, the biography of the clergyman, the circumstances of his arrest, details of the search of his residence, the nuances of the interrogations, extracts from the verdict report, etc.
It is proven that the materials of the criminal case contain a lot of informative facts not only about the pastoral but also about the public and social activities of the Greek Catholic clergy in the interwar period, during the Second World War, significantly supplementing the informative and informative material of this historical period. The socio-political views, ideological convictions, interests, inclinations of Bishop Ivan Lyatyshevskyi are highlighted.
The intimate communicative environment of I. Lyatyshevskyi is characterized, the names of specific, unremarkable, “small” often little-known people (mainly clergymen), whose fates are usually overlooked in traditional research, are included.
It is noted that the study of criminal cases provides an opportunity to better understand the historical era, which unfolded under the conditions of total supervision of priests, standardized their behavior, formed the mentality of persecuted, persecuted, often doomed persons.
Keywords: Bishop Ivan Lyatyshevskyi, criminal case, Soviet special services, everyday life, primary source, Greek Catholic clergy

The Greek Catholic Theological Academy in Lviv in the conditions of the persecution of the Church by the Soviet government

2023-07-20T11:11:54+00:00

The activities of the Greek Catholic Theological Academy in Lviv are examined. It is stated that this higher educational institution was founded by Metropolitan Andrei Sheptytskyi in 1928. Despite the difficult relationship between the Ukrainians of Galicia and the Polish government, the Theological Academy was able to exist and quite quickly developed.
The situation changed in 1939, after the partition of Poland between the Soviet Union and Nazi Germany. Thus, Galicia came under Soviet rule. In 1941, after the beginning of the German-Soviet war, all Ukrainian lands were quickly occupied by the Germans. However, already in 1944, the Bolsheviks came to Galicia again, finally joining it to the Ukrainian SSR. As a matter of fact, this research is focused on studying the state of Greek Catholic theological education during the first Soviet occupation of Galicia in 1939–1941 and after the return of communist power in 1944.
It is shown that, despite the openly anti-religious policy of the new government, the leaders of the Church tried to ensure the continuity of the development of theological science and the training of new clergy. In the conditions of the ban on the official activities of any theological educational institutions during 1939–1941, Metropolitan Sheptytskyi managed to organize illegal theological courses for his students and sought to restore the activities of a full-fledged educational institution.
Instead, it is researched that after the return in 1944, the Bolsheviks became more cautious in their attitude towards Greek Catholics and did not close the Theological Academy, which resumed normal activities during the Nazi occupation. The management of the academy used this time to expand its activities, in particular to open new faculties. However, this policy of the Bolsheviks in relation to the Greek Catholics turned out to be temporary. A few months later, the persecution of this Church began. Among other measures, the work of the Theological Academy in Lviv was finally stopped.
Keywords: Theological Academy, Ukrainian Greek Catholic Church, Andrei Sheptytskyi, Josyf Slipyi, Second World War, Soviet occupation

The rescue of Jewish women by the Sisters of the Studite Rule during the Holocaust

2023-07-20T11:09:02+00:00

The story of the rescue of Jewish women by the Sisters of the Studite Rule belongs to the lesser known pages of the Holocaust history in Ukraine. The issue involves many other female orders and congregations of the Greek Catholic Church as well. The subject, considered from this perspective, is paradoxical – in fact the activity of the Studite nuns provides a most promising area of research because of its source base and contemporary references in the works of Ukrainian historians. The reason for this is that the rescued were primarily adults who left testimonies. Even though other congregations were larger in number and had better material resources, they hid children of a very young age who remembered very little. This is why we have a paucity of recollections.
Mother Yosyfa (Witer), the Abbess of the Sviato-Pokrovskyi (Holy Protection) monastery, played a leading role in providing Jewish women with a place to hide. By the authority granted to her, she utilized virtually all the affiliated houses to shelter Jews. She also personally played an active role in developing plans for hiding Jews and in this way implementing the vision of Metropolitan Andrew Sheptytskyi and personally supervised the care of those entrusted to her. It is noted that the Abbess was notable for her deep empathy for the victims’ situation and for her attempts to support them.
It is stated that the most vivid recollections were left by Faina Lacher (who later joined the Sisters of the Studite Rule and became Schema-nun Maria), Neham Kagane and Lili Stern-Pohlmann. They left detailed descriptions of their pre-war lives, life in the ghetto, escape from the ghetto and final rescue in their memoirs. It is emphasized that the fact that they left written accounts and testimonies in their lifetimes іs of great importance, as it allows to approach their stories from a historic perspective.
In summary, we may claim that the subject of the Greek Catholic Church’s female congregation’s hiding of Jewish women during the Holocaust warrants further research. It is a complex subject that requires thorough archival investigation coupled with modern Holocaust research methodology. But it is very necessary. It will offer a broader look at the response of the Greek Catholic Church to the needs of the Holocaust victims.
Keywords: The Sisters of the Studite Rule, Jews, women, the Holocaust, hiding

“Christian Animism” as a theoretical construct and religious practice

2023-07-20T09:32:14+00:00

The formation of “Christian Animism” as a theoretical construct given the context of the updated academic interest in the archaic forms of religion is described. It is noted, that over the past two decades, the old concept of animism revived and obtained a new meaning. The scientific literature used to project animism as a simple primitive form of religion and unsuccessful ontology, yet recently, the term has been reconsidered in terms of modern science. In the “New Animism” project, scholars have deprived this term of outdated evolutionary shades. The new theory of animism understanding advocates for a new ontology, an alternative to naturalism that has dominated Western European science since positivism. The concept of animism has gone beyond disciplinary ideas about anthropology or the form of religion. It is now widely used as an ontological model and a critical concept in the humanities and social sciences.
An overview of an adapted understanding of animism in the context of Christian theology that fundamentally differs from the classical sense of animism in Christian teaching is made. The critical view of theoreticians of “Christian Animism”, which implies a fundamental incontinence between objective nature and subjective culture is considered. It is stated that according to the work of those theorists, the concept of “Christian Animism” denotes the intersubjective and personalized universe that dissolves the distinction between man and nature. In the animistic realm, everything, including animals and plants, creatures and things, can become a conscious entity and be called a person having their own desires, intentions, and freedom of will. Additionally, the relationship between the development and practical implementation of the idea of “Christian Animism” within the framework of concepts related to the study of religion and nature interaction and spirituality of the indigenous peoples of North America is traced.
Keywords: Christian Animism, New Animism, ecology, nature, indigenous peoples

Some aspects of the general Christian and ethno-historical contexts of the formation of the cult of miraculous images

2023-07-20T09:32:36+00:00

Some aspects of the formation of the cult of saints and miraculous, first of all, the icons of the Mother of God, which relate to the development of the main mythological series of the Christian ecumene and its individual ethno-national manifestations are analyzed. It is noted that the appearance of icon painting was one of the testimonies of Christianity’s departure from the ethno-national Jewish environment and the first step towards its transformation into a world religion. This step further removed Christianity from Judaism and at the same time, despite its usual representative form, from various Hellenistic cults. It is significant that the founder of iconography, St. Luke, is credited with a large number of icons of the Mother of God, as well as icons of Peter and Paul, and none of them – of Christ. It can be said that the formation of such a mythological figurative series of the Christian sacred topos testifies to the introduction of the Feminine Principle into the Christian mythologeme as an important component of it.
Myth formats a new social reality, so the appearance of this tradition is natural: it creates the sacred, and therefore deep foundations of Christian art as an important component of Christian culture. This process was not vector/linear, but consisted of many parallel ethno-national components, which at their core were largely spontaneous, although their final formation had all the signs of purposeful action. However, we cannot exclude the conscious implementation of the fundamental principles of previous religions in the Christian mythological Model: Primary Chaos as the primary basis or root cause of all things, including the Cosmos, its connection with the Feminine Principle, the embodiment of the latter in the Great Mother Goddess as the creator of the entire phenomenal world (prafemimonotheism), the triad of the Creator, ect. The first icons attributed to the brush of St. Luke were the icons of Eleusa (the Virgin of Tenderness), Hodegetria (Lady of the Way) and, probably, Oranta (the Virgin Orans). The name “Hodegetria” – “guide”, “the one who points the way”, indicates the content of the primary mythologeme. The path in the sacred toposphere of various religions is the transition of an initiate to a higher level, the qualitative transformation of a disciple or pilgrim, the achievement of the condition/level of Buddha, God – Man, etc. (the path in Buddhism, the path of a Sufi, the path of Christ). In Orthodox nationalized Christianity, this hidden esoteric meaning disappears, leaving only an external form: “the guide/ the one who points the way” turns into a completely independent external factor that helps a person to receive eternal salvation not through his own efforts (passing the way), but through prayers/requests and the intercession of the Mother of God. The Orthodox interpretation goes against the compositional semantics of the image of Hodegetria, since on all its icons the dominant, central image is the image of the Virgin. And the compositional center is also a semantic Center. Not the Mother of God added to the Child, but the Child added to the Mother of God; Christ is with her, not she with Christ. Hodegetria leads (as a guide), shows the road, which in the sacred topos is the road to the Highest Principle, which can only be achieved by passing the path of radical transformation of one’s human nature. Therefore, there is every reason to interpret the image of Hodegetria as a guide on the way to the God-man that Christ was (or became). This is connected with the fact that Hodegetria holds/shows Christ as the personification of the path, as one who has passed it, but it leads along this path. And it is not surprising that in the hymn of the Greek Orthodox Church, Mary is referred to as “mystis” (the one that initiates).
The cult of miraculous images of the Mother of God is a widespread phenomenon, but each country and each ethnic group forms its own hierotopic series.
Keywords: Mother of God, hierotopia, Isis, icon, cult, Great Mother Goddess, Christianity, church, miracle

Religion as a structural component of the functioning of Modern society

2023-07-20T09:32:52+00:00

The subject of the study is the role of religion in determining the meaning of the believers’ life in modern Ukraine. For centuries, religious meanings were dominant in human consciousness and only at the everyday level, and at the philosophical level (definition of the general meanings of existence and society). However, the modernization processes of the 19th and 20th centuries made their corrections, leading to a significant shift from religious to secular meanings.
The issue of the current role of religion as a source of transcendent meanings, as a source and keeper of “higher” values and meanings for the population of Ukraine is examined. It is stated that religion has always been a source of meaning in life for its followers. The implementation of such a meaning-making and sense-transmitting function by religion is an important condition for the social significance and influence of religion. In modern societies, the scope of the social role of religion is not obvious and is a subject of debate. For a more precise understanding of the problem of the functionality of religion for modern societies, the inclusion of religion in social processes and the consciousness of the broad masses of the population is analyzed. Based on the analysis, it is concluded that the ability of Orthodoxy to become a real alternative to the secular value complexes dominant in modern societies is significantly limited, since the values transmitted by Orthodoxy do not find a mass response. It is demonstrated that for the majority of believing Ukrainians, religion has largely ceased to be the basis of the semantic structure. This, in turn, along with low church affiliation, weak familiarity with Orthodox dogmatics, readiness to independently form the meanings of one’s religion and to include in these meanings elements from other religions and secular ideologies, extremely limits the orientation to the meanings and values, transmitted by the church. In further research, in connection with such a situation, it is necessary to analyze the status of religion in the meaning fields of modern man more carefully and on concrete empirical material, so as not to put too much hope on religion in terms of its ability to influence the masses and block the path of materialistic spirituality.
Keywords: social functions of religion, the significance of religion in society, Orthodoxy, the meaning of life, the spiritual crisis of society, the perception of meanings, values, the role of religion

Features of functioning of Theravada Buddhism in Ukraine

2023-07-20T09:33:11+00:00

The topicality of the study is defined by the increased interest of a certain part of the population of Ukraine in the philosophy and religions of the East. One of the evidence can be the appearance and spread of dozens of Buddhist communities on the Ukrainian territory during the time of independence. Such a large number of Buddhist schools in Ukraine is explained by the consequences of the atheist era with the anti-religious policy of the Soviet authorities, which for a long time prohibited the preaching and practice of almost any religion. As a result, after the collapse of the USSR, there was an information surge, which gave rise to the formation of new religious communities, the spread of various literature and films on Buddhist themes. On the other hand, the spread of Eastern religious practices was a search for forms which were fundamentally different from traditional religious ones of improvement and spiritual rebirth. This article deals with the features formation of one of the Buddhist schools in Ukraine, namely Theravada. It proposes the concept for the functioning of Ukrainian Buddhist communities such as: the Ajan Hubert Foundation; “Vipassana Meditation as taught by S. N. Goenka in the tradition of Sayagyi U Ba Khin”, monks Bhante Narada, Bhante Ratanasila, Bhante Saranasila, Bhante Thithidhammo. Their current form and activities, their role in the social and further development prospects are examined. Selected Buddhist texts, the basics of Theravada teaching school traditions in Ukraine, main practices, and their origins are also analyzed. The significance of retreats is defined as a cross-cultural dimension, where Buddhism of the Theravada tradition goes beyond its traditional ethno-confessional region and forms a connection between the Buddhist tradition and modern Ukrainian reality.
Keywords: Theravada in Ukraine, retreat, dhamma, vipassana, Tipitaka, Satipatthana-sutta, Metta-sutta, Abhidhamma-pitaka

Elisabeta Movilă and Miron Barnovschi as patrons of Zadariv monastery (according to documents of the 17th and 18th centuries)

2023-07-20T09:33:32+00:00

Three documents from the first third of the 17th century on the history of the Orthodox monastery near the village of Zadariv in the Halych Land of the Ruthenian Voivodeship (Lviv Diocese) are introduced into scientific circulation. We are talking about two grants of Elisabeta Movilă (widow of the Moldavian voivode Ieremia; in 1613 and 1614) and one grant by Miron Barnovschi (also voivode of Moldavia; in 1630) in favor of the monastery. The act of confirmation of the privileges listed above, carried out in 1666 by Zygmunt Karol Przerębski, and the visitation of the Zadariv monastery (1760) are also considered. Based on the analysis of sources and literature, it is found out under what circumstances the rulers of the neighboring Moldavian principality were able to grant privileges to the Orthodox monastery in Commonwealth. Ieremia and Elisabeta Movilă settled in the Polish Kingdom in 1591 after fleeing from Moldova due to fear of persecutions from the Turkish sultan. In 1598, Ieremia purchased the Ustia estate, where he arrived in 1591, and the Liatske estate, where the Zadariv monastery was located (or where it could be founded by Ieremia or Elisabeta himself). Actually, these two are the most likely founders of the monastery. In addition to them, the list of probable founders includes the previous owners of both estates in the 16th century: Jan (senior), Jan (junior) and Andrzej Sienieński, Zofia Mielecka, Ivan Simeon Slutsky, Jan Karol Chodkiewicz.
Both grants of Elisabeta Movilă had the features characteristic of Moldavian grants to the local monasteries. First of all it is a curse to those, who would dare to violate the rights and privileges of the monastery in the future.
In 1628, the estate, in which the Zadariv monastery was located, was purchased by Miron Barnovschi from two sons-in-law of Elisabeta Movilă. This Moldavian voivode was a grand nephew of Ieremia. He too was a Polish nobleman. In 1630, Miron Barnovschi gave two subjects to the Zadariv monastery. The text of this deed is almost identical to Elisabeta’s document of 1613. We assume, that the “act of 1613.” was actually written in 1661, shortly before it was entered into the Halych court acts.
Keywords: Zadariv, Lviv Diocese, Orthodox monastery, Elisabeta Movilă, Miron Barnovschi, Principality of Moldavia

From the manuscript of the priest Volodymyr (Valerian) Mykhailovych Georgievskyi (autobiography)

2023-07-20T09:33:51+00:00

A part of the handwritten insert to Sitsynskyi’s book “Historical information about parishes and churches of the Podilia eparchy. Kamianets county. ‒ Kamianets-Podilskyi 1895”, which is stored in the library of the Kamianets-Podilskyi State Historical Museum-Reserve, is published. This part of the manuscript concerns the life and activities of the priest, local historian, archaeologist, museum worker, rector of the Kamianets-Podilskyi Institute Volodymyr (Valerian) Mykhailovych Georgievskyi. Along with the description of his biography, it is found that the manuscript contains information about repressed representatives of the Podilian clergy. It also contains a number of interesting information about Podilian priests and parishioners. It is found that the author of the manuscript is V. M. Georgievskii, who was brought up in a priest’s family (his grandfather and father were priests). He was first convicted and served his sentence during the arrests of the Podilian clergy in the 1930s. In 1942, he returned to the town of Kamianets-Podilskyi and took an active part in the cultural life of the city. For cooperation with the Germans during the occupation of Kamianets-Podilskyi (1941‒1944), V. Georgievsky was repressed by the Soviet authorities for the second time. It is stated that the manuscript is an important source for researching the history of the Orthodox Church in Ukraine, genealogy of priestly families, repressions against the clergy, religious beliefs of Ukrainian society a hundred years ago.
Keywords: museum worker, priest, archaeologist, repression, village of Kadyivtsi, village of Chornokozintsi, village of Zaluchchia, Kamianets-Podilskyi, Volodymyr (Valerian) Georgievskyi