Historiography of the Ukrainian church

Image - Analecta Ordinis S. Basilii Magni (Rome, 1988).

Historiography of the Ukrainian church. The historiography of the Ukrainian church originated in the Princely era. The important events in the history of the church were recorded in the oldest monuments of Ukrainian literature: chronicles, biographies of prominent church leaders, and descriptions of churches and monasteries. These sources are rich in materials on church history because their authors were usually members of the clergy. Some of these monuments have been preserved in such chronicles as Povist’ vremennykh lit (Tale of Bygone Years), the Kyiv Chronicle, the Galician-Volhynian Chronicle, and in other documents of the period.

This tradition of church history was continued in the periods of the Lithuanian-Ruthenian state and the Polish-Lithuanian Commonwealth, particularly in the second half of the 16th century and the beginning of the 17th century, in the general and the church-monastery chronicles and in the collections and records of church activities, such as the synodicons (registries of the dead). A larger number of historical works appeared in the period of religious struggle and the proliferation of polemical literature after the Church Union of Berestia (1596), although most of them were of a political nature. The religious struggle, as well as the broad cultural activity of Metropolitan Petro Mohyla and particularly of his Kyivan Mohyla College, gave rise to truly historical treatises, although most of them were marginal parts of theological or biographical works such as the Hustynia Chronicle, the notes of Mohyla, Sylvestr Kosiv’s Kyivan Cave Patericon, and the later writings of Bishop Yakiv Susha.

For the most part the first scholarly works on the history of the church still had a polemical purpose and were produced on the Orthodox side by the circles associated with the Kyivan Mohyla Academy and on the Catholic side by the scholars of the Basilian monastic order. Among them are the works of Archbishop Heorhii Konysky, Mykola Bantysh-Kamensky (Istoricheskoe izvestie o voznikshei v Pol'she Unii [Historical Information about the Union Originating in Poland], 1805), and the Catholic metropolitan Lev Kyshka. The first general history of the Ukrainian church was written by the Basilian Ihnatii Kulchynsky: Specimen Ecclesiae Ruthenicae, ab Origine Susceptae Fidei ad Nostra Tempora (Rome 1733–4).

In this period works on various topics and local problems of the Ukrainian church appeared: Hnat Stebelsky, I. Oleshevsky, and Kornylo Srochynsky wrote on the history of the Basilian monastic order and the monasteries: Maksymiliian Ryllo, K. Khodykevych, and Yoanykii Bazylovych wrote about Prince Fedir Koriiatovych’s foundation for the Mukachevo Saint Nicholas's Monastery (4 vols, 1799–1804).

19th and early 20th century. Systematic scholarly works on the history of the Ukrainian church, particularly on the church monuments of Kyiv and other historical centers and prominent figures in Ukraine, began to appear at the beginning of the 19th century. After 1819 the center for these studies was the Kyiv Theological Academy. The first works were written by the Kyivan metropolitan Evgenii Bolkhovitinov: Opisanie Kievo-Sofiiskogo sobora i kievskoi ierarkhii (A Description of the Kyiv Saint Sophia Cathedral and the Kyiv Hierarchy, 1825) and Opisanie Kievo-Pecherskoi Lavry (A Description of the Kyivan Cave Monastery, 1826). A number of noted church historians were graduates of the Kyiv Theological Academy, among them Makarii Bulgakov, the author of the monumental work Istoriia Russkoi Tserkvi (A History of the Russian Church, 12 vols, 1857–83), Bishop Filaret Gumilevsky, Bishop Gavriil Rozanov, and Archbishop Teodosii of Katerynoslav.

Besides the Kyiv Theological Academy several new institutions of learning in Kyiv published research on the history of the Ukrainian church, in particular the Kyiv Archeographic Commission, the Historical Society of Nestor the Chronicler, the journal Kievskaia starina, and later the Ukrainian Scientific Society in Kyiv. They influenced other centers of learning—in Kharkiv (A. Lebedev, Mykola Stelletsky), Poltava, Chernihiv, Odesa—and provincial archeological church societies, archives, and museums, mainly in Volhynia (Mykola I. Teodorovych, Andrii Khoinatsky, and Orest Fotynsky) and Podilia (Yevtym Sitsinsky).

In the 19th century a particularly large number of archival materials and documents in the history of the Ukrainian church were published. The more important collections of documents were Akty, otnosiashchiesia k istorii Iuzhnoi i Zapadnoi Rossii (Documents on the History of Southern and Western Russia, 15 vols, 1863–92); Arkhiv Iugo-Zapadnoi Rossii (Archive of Southwestern Russia, series 1, 12 vols, 1859–1914); Materialy dlia istorii zapadno-russkoi Tserkvi (Materials for the History of the West Ruthenian Church, 3 vols, 1895), edited by Stepan Golubev; Pamiatniki, izdannye Vremennoi komisiei dlia razbora drevnikh aktov (Monuments Published by the Temporary Commission for the Study of Ancient Acts, 4 vols, 1845–59); Opisanie dokumentov arkhiva zapadno-russkikh uniatskikh metropolitov (Description of the Documents in the Archive of the West Ruthenian Uniate Metropolitans, 2 vols, 1897). Mykola I. Petrov’s five volumes, Teodor Titov’s five volumes, and A. Theiner’s and E. Shmurlo’s collections of materials on the history of the Kyivan Mohyla Academy in the 18th–19th century also deserve mention.

In this period the following important contributions to the history of the Ukrainian church were published: Pylyp Ternovsky’s Ocherki iz istorii Kievskoi eparkhii v XVIII st. ... (Outline of the History of the Kyiv Eparchy in the 18th Century, 1879); Serhii Ternovsky’s Issledovanie o podchinenii Kievskoi mitropolii Moskovskomu patriarkhatu (Study of the Subordination of the Kyiv Metropolitanate to the Moscow Patriarchate, 1872); Ivan Malyshevsky’s Kievskie tserkovnye sobory (The Kyivan Church Sobors, 1884) and Zapadnaia Rus' v bor'be za svoiu veru i narodnost' (Western Rus’ in the Struggle for Its Faith and National Identity, 1894); Stepan Golubev’s Kievskii mitropolit Petr Mogila i ego spodvizhniki (Kyivan Metropolitan Petro Mohyla and His Associates, 2 vols, 1883 and 1898); Vasyl Bidnov’s Pravoslavnaia Tserkov' v Pol'she i Litve (The Orthodox Church in Poland and Lithuania, 1908); Teodor Titov’s Russkaia Pravoslavnaia Tserkov' v pol'sko-litovskom gosudarstve v XVII–XVIII vv. (1654–1795) (The Ruthenian Orthodox Church in the Polish-Lithuanian State in the 17th–18th Century [1654–1795], 3 vols, 1905–16) and Istoriia Kievo-Pecherskoi Lavry (The History of the Kyivan Cave Monastery, 2 vols, 1880); P. Lebedintsev’s works on Kyiv church monuments and monasteries; and Teofan Lebedyntsev’s work on Melkhysedek Znachko-Yavorsky. The studies of the following scholars were published mostly in Trudy Kievskoi dukhovnoi akademii: Mykola Ohloblyn, S. Kryzhanovsky, Petro Orlovsky, S. Kurhanovych, A. Rybolovsky, I. Hraievsky, M. Shpachynsky, A. Bilhorodsky, Volodymyr Chekhivsky, A. Osynsky, V. Ivanytsky, M. Mukhyn, and Amvrosii Krylovsky.

Several scholars who worked outside Ukraine made important contributions to the history of the Ukrainian church: Ilarion Chistovich wrote Ocherk istorii zapadno-russkoi Tserkvi (An Outline of the History of the West Ruthenian Church, 2 vols, 1882–4) and Teofan Prokopovich i ego vremia (Teofan Prokopovych and His Time, 1868); Platon Zhukovich wrote Seimovaia bor'ba pravoslavnogo zapadno-russkogo dvorianstva s tserkovnoi uniei (do 1609 g.) (The Parliamentary Struggle of the Orthodox West Ruthenian Nobility against the Church Union [to 1609], 6 fascicles, 1901–10); and Kostiantyn Kharlampovych authored Malorossiiskoe vliianie na velikorusskuiu tserkovnuiu zhizn' (The Little Russian Influence on Great Russian Church Life, 1914).

Many Ukrainian historians studied various aspects of church history: Mykhailo Maksymovych wrote on the church in the Kyiv and Pereiaslav regions; Mykola Kostomarov wrote on the causes and the nature of the Union in Western Russia (1842); Volodymyr Antonovych produced Ob Unii i sostoianii Pravoslavnoi Tserkvi s poloviny XVII do kontsa XVIII v. (On the Union and the State of the Orthodox Church from the Middle of the 17th to the End of the 18th Century, 1871); Mykola Ivanyshev discussed the origins of the Union (1859); Orest Levytsky wrote a monographic preface to vol 6, series 1, of Arkhiv Iugo-Zapadnoi Rossii, entitled ‘Vnutrennee sostoianie zapadno-russkoi Tserkvi v pol'sko-litovskom gosudarstve v kontse XVI veka i Uniia’ (The Internal State of the West Ruthenian Church in the Polish-Lithuanian State at the End of the 16th Century and the [Church] Union, 1884), ‘Iuzhnorusskie arkhierei v XVI–XVII v.’ (South Russian Bishops in the 16th–17th Century, Kievskaia starina, vol 1 [1882]), and ‘Tserkovni spravy na Zaporozhu’ (Church Affairs in the Zaporizhia, ZUNTK, vol 9 [1912]); Oleksander Lazarevsky traced the history of the clergy of the Hetman state; Mykola Vasylenko and Mykhailo Hrushevsky discussed church affairs, the latter in his Istoriia relihiinoï dumky na Ukraïni (The History of Religious Thought in Ukraine, 1925) and Istoriia Ukraïny-Rusy (The History of Ukraine-Rus’, 10 vols, 1898–1937).

In this period a number of Russian historians dealt with the history of the Ukrainian church, usually in the context of the history of the Orthodox church in the Russian Empire; these included Nikolai Karamzin, Sergei Solovev, and Vasilii Kliuchevsky, and the following church historians: A. Ornatsky, who produced Istoriia rossiiskoi ierarkhii (A History of the Russian Hierarchy, 6 vols, 1807–15); Gennadii Karpov; V. Eingorn; I. Shliapkin, who wrote on Dmitrii of Rostov (1891); M. Priselkov, author of Ocherki po tserkovno-politicheskoi istorii Kievskoi Rusi X–XII vv. (Outlines of the Church-Political History of Kyivan Rus’ in the 10th–12th Century, 1913); and, most importantly, Evgenii Golubinsky, the author of Istoriia Russkoi Tserkvi (A History of the Russian Church, 2 vols, 1880, 1911).

Western Ukraine up to 1917. The Ukrainian Catholic church in Galicia developed a distinct national identity. Historical studies of the church usually reflected this identity and consisted mostly of monographs and investigations of sources. The following scholars wrote on church history (mostly local): Mykhailo Harasevych, the author of Annales Ecclesiae Ruthenae (1862); Denys Zubrytsky; Teodor Zakhariiasevych; Yakiv Holovatsky; Mykhailo Malynovsky, the author of Die Kirchen- und Staats-Satzungen bezüglich des griechisch-katholischen Ritus der Ruthenen in Galizien (1861); Antin Dobriansky, who wrote on the bishops of the Peremyshl eparchy; and, most important, Antin Petrushevych, the author of Svodnaia galitsko-russkaia letopis' 1500–1840 (The Composite Galician-Ruthenian Chronicle 1500–1840, 1872–4, and 1889) in six volumes, which focuses on various events in the history of the church in Galicia, and Isydor Sharanevych, who wrote about the Stauropegion Institute in Lviv. In 1878–80 Yuliian Pelesh’s large, two-volume work Geschichte der Union der ruthenischen Kirche mit Rom von den ältesten Zeiten bis auf die Gegenwart was published in Vienna. It presented the entire history of the Ukrainian church up to the Church Union of Berestia in 1596, as well as the history of the Ukrainian Catholic church until 1879. During this period one of the largest research and publishing centers for church history was the Stauropegion Institute. Among other works this center published the monumental Monumenta Confraternitatis Stauropigianae Leopoliensis (1518–1600) (2 vols, 1895–6), prepared by V. Milkovych. Many studies in church history appeared in Zapysky Naukovoho tovarystva im. Shevchenka, written by such scholars as Oleksander Sushko, B. Buchynsky, Ivan Franko, Kyrylo Studynsky (on the history of polemical literature), and Fedir Sribny (on the history of the Lviv Dormition Brotherhood).

In Transcarpathia the problems of the local church were studied by such scholars as Mykhailo Luchkai; Oleksander Dukhnovych, the author of Istoriia Priashevskoi eparkhii (The History of the Prešov eparchy, 1877; English translation, 1971); I. Dulyshkovych; Yurii Zhatkovych; and Antonii Hodinka, who in 1911 published 527 documents in the history of the Mukachevo eparchy from 1459 to 1715.

Several works on the history of the church in Bukovyna appeared in this period: S. Dashkevych’s Die Lage der griechisch-orthodoxen Ruthenen in der Bukowiner Erzdiözese (1891) and the studies of Oleksander Manastyrsky, Yevhen Kozak, and Yerotei Pihuliak.

The more important Polish historians who devoted attention to the problems of the Ukrainian church or the problems of the Roman Catholic church in Ukrainian territories were Antoni Prochaska, W. Abraham, K. Stadnicki, J.M. Giżycki (Wołyniak), and Edward Likowski, the author of Unia brzeska (The Union of Berestia, 1896), Historya Unii Kościoła Ruskiego z Kościołem Rzymskim (A History of the Union of the Ruthenian Church with the Roman Catholic Church, 1875), and Dzieje Kościoła Unickiego na Litwie i Rusi w XVIII i XIX w. (The History of the Uniate Church in Lithuania and Rus’ in the 18th and 19th Centuries, 2 vols 1880).

Among West European specialists the following deserve to be mentioned: Leopold Karl Goetz, the author of Das Kiewer Höhlenkloster als Kulturzentrum des vormongolischen Russlands (1904); J. Fiedler, who wrote on the Church Union of Berestia; P. Pierling, the author of La Russie et le Saint-Siège (5 vols, 1896–1912); and A. Guépin, who wrote on Yosafat Kuntsevych.

1917–45. Except for studies of church archeology, art, and estates, research and publication in church history ceased during this period in the Ukrainian SSR. The main centers for church history were the Ukrainian Scientific Institute in Warsaw, the Faculty of Orthodox Theology at Warsaw University, and the Orthodox Theological Seminary in Kremianets. The more important works that were prepared mainly at these centers were Oleksander Lototsky’s Ukraïns'ki dzherela tserkovnoho prava (Ukrainian Sources of Church Law, 1931) and Avtokefaliia (Autocephaly, 2 vols, 1935–8); Dmytro Doroshenko’s Pravoslavna Tserkva v mynulomu i suchasnomu zhytti ukraïns'koho narodu (The Orthodox Church in the Past and Present Life of the Ukrainian People, Berlin 1940); Viacheslav Zaikin’s articles and studies on the origins of Christianity in Ukraine and laity participation in church government and his Z suchasnoï ukraïns'koï tserkovnoï istoriohrafiï (From Contemporary Ukrainian Church Historiography, 1927); Ivan Ohiienko’s works on the church in the 17th–18th century; E. Sakovych’s studies on the Orthodox church in Poland at the end of the 18th century and his Kościół Prawosławny w Polsce w epoce Sejmu Wielkiego 1788–1792 (The Orthodox Church in Poland during the Period of the Great Sejm, 1788–1792, 1935), and the studies of Arsen Richynsky.

Ukrainian Catholic historiography developed freely during this time in Galicia and Transcarpathia at such research centers as the Greek Catholic Theological Academy in Lviv and the Ukrainian Theological Scholarly Society in Lviv with its quarterly Bohosloviia, around the journal Analecta Ordinis S. Basilii Magni/Zapysky ChSVV in Zhovkva and Lviv, and (to a lesser extent) at the Shevchenko Scientific Society.

Among the lay church historians who wrote at this time the following should be mentioned: Stepan Tomashivsky, the author of Petro, pershyi uniiats'kyi mytropolyt Ukraïny-Rusy (Petro, the First Uniate Metropolitan of Ukraine-Rus’, 1928) and ‘Vstup do istoriï Tserkvy na Ukraïni’ (An Introduction to the History of the Church in Ukraine, Analecta Ordinis S. Basilii Magni/Zapysky ChSVV, 1932, nos 1–2); Mykola Chubaty, who wrote many studies and articles and the large work Istoriia khrystyianstva na Rusi-Ukraïni (The History of Christianity in Rus’-Ukraine, 2 vols, 1965 and 1976), which was completed only up to 1458; Mykola Andrusiak, who studied the 17th-century church in Galicia; Ivan Krypiakevych; M. Bordun; and Amvrosii Androkhovych. Volodymyr Sichynsky, Volodymyr R. Zalozetsky-Sas, Mykola Holubets, Ilarion Svientsitsky, and Mykhailo Dragan published studies of Ukrainian church architecture and art.

Among clerical church historians the most noted ones were: Yosafat Skruten, who specialized in the historiography and history of the Basilian monastic order; Teofil Kostruba, the author of Narysy z tserkovnoï istoriï Ukraïny X–XIII st. (Essays on the Church History of Ukraine in the 10th–13th Century, 1939); R. Lukan, a specialist in the history of monasteries; Andrii Ishchak, who studied the struggle for union and autocephaly in the 13th–15th century; Makarii Karovets, the author of Velyka reforma Chyna sv. Vasyliia Velykoho (The Great Reform of the Order of Saint Basil the Great, 4 vols, 1933–8); Tyt Teodosii Halushchynsky; Petro Tabinsky; Bishop Hryhorii Lakota; and Ivan Rudovych. Special mention should be made of Viacheslav Lypynsky’s historiographic work Relihiia i Tserkva v istoriï Ukraïny (Religion and the Church in the History of Ukraine, 1925).

Local church history was studied in Transcarpathia by Antonii Hodinka, Aleksei L. Petrov, Yevhen Perfetsky, Vasyl Hadzhega, and Hlib Kinakh. In Bukovyna Yevhen Kozak and I. Pihuliak did research in church history.

1945–79. After the Second World War the main centers of Ukrainian Orthodox historiography were at first the Theological Academy of the Ukrainian Autocephalous Orthodox Church in Munich (where Nataliia Polonska-Vasylenko lectured and did research in church history, Oleksander Ohloblyn studied church historiography, and Vasyl T. Hryshko and Lev Okinshevych specialized in canon law) and then the Scholarly Theological Institute, which eventually moved to the United States; the Ukrainian Scholarly Orthodox Society in Canada; and the publishing center of the Ukrainian Orthodox church in South Bound Brook, New Jersey. Besides the numerous articles and studies of Metropolitan Ilarion (Ivan Ohiienko), several large works on the history of the Ukrainian Orthodox church were published: Ivan Vlasovsky’s Narys istoriï Ukraïns’koï Pravoslavnoï Tserkvy (An Outline History of the Ukrainian Orthodox Church, 4 vols, 1955–66); N. Polonska-Vasylenko’s Istorychni pidvalyny UAPTs (The Historical Foundations of the Ukrainian Autocephalous Orthodox church, 1964); and Arkadii Zhukovsky’s Petro Mohyla i pytannia iednosty tserkov (Petro Mohyla and the Question of Church Unity, 1969).

Analecta Ordinis S. Basilii Magni/Zapysky ChSVV resumed publication under Rev Atanasii Velyky’s editorship in 1949, and its editorial office in Rome became the center for Ukrainian Catholic historiography. In the journal’s first section, Pratsi (Transactions), 40 monographs were published; almost all of them dealt with the history of the Ukrainian church. The second section, Zapysky (Notes), constitutes 10 large volumes. The third section, Dokumenty (Documents), constitutes 52 volumes of materials and documents from the Vatican archives. With the arrival of Archbishop Major Yosyf Slipy in Rome in 1963, the Ukrainian Theological Scholarly Society resumed its activities, and the Ukrainian Catholic University (Rome) founded by Cardinal Slipy began to publish the society’s works. Numerous monographs and historical articles appeared in the revived journal Bohosloviia. This center also produced 14 volumes of documents entitled Monumenta Ucrainae Historica (1964–77).

Among the Ukrainian Catholic clergy the more important historians were Atanasii Velyky, the author of numerous articles and the nine-volume Z litopysu khrystyians'koï Ukraïny (From the Chronicle of Christian Ukraine, 1968–77); Irynei Nazarko, who wrote monographs on Volodymyr the Great and on the Catholic metropolitans of Kyiv and Galicia; Mykhailo Vavryk, the author of articles on the history of the Basilian monastic order and the monograph Narys rozvytku i stanu Vasyliians'koho Chyna vprodovzh 17–20 storich (An Outline of the Development and the State of the Basilian Order during the 17th–20th Century, 1978); Isydor Nahaievsky; M. Shegda; Stefan Semchuk; V. Boisak; Isydor Patrylo; Myroslav Marusyn; Ivan Khoma; P. Pidruchny; Yu. Kubinii, Atanasii Pekar, and Alexander Baran (the latter three specialists on the history of Transcarpathia); Meletius Wojnar, an expert on the history of the Basilian monastic order; Meletii Solovii, the author of a monograph on Meletii Smotrytsky; O. Kupranets; Rodion Holovatsky; A. Hlynka, the author of monographs on Metropolitan Hryhorii Yakhymovych and the suppression of the union in the Kholm region; Ivan Prashko, the author of a work on the Kyiv metropoly in 1655–65; B. Balyk; Dmytro Blazheiovsky; and B. Kurylas. Among lay historians the following deserve to be mentioned: Wasyl Lencyk; Bohdan Kazymyra; Petro Isaiv; Leonid Sonevytsky; Hryhorii Luzhnytsky, the author of Ukraïns'ka Tserkva mizh Skhodom i Zakhodom (The Ukrainian Church between the East and the West, 1954); and Volodymyr Yaniv, the editor of the collection Relihiia v zhytti ukraïns'koho narodu (Religion in the Life of the Ukrainian People, 1966). The problems of the church in Soviet Ukraine after the Second World War was studied by the Institute for the Study of the USSR in Munich (N. Teodorovych and others) and by such scholars as Sonevytsky, P. Hrytsak, Ivan Korovytsky, Arkadii Zhukovsky, and particularly Bohdan Bociurkiw and Vasyl Markus.

Historical accounts of the evangelical movements and sects in Ukraine were written by Mykhailo Hrushevsky, Viacheslav Lypynsky, Domet Olianchyn, and particularly H. Domashovets—the author of Narys istoriï Ukraïns'koï Ievanhel's'ko-Baptysts'koï Tserkvy (An Outline History of the Ukrainian Evangelical Baptist Church, 1967)—and O. Dombrovsky—the author of Narys istoriï ukraïns'koho ievanhel's'ko-reformovanoho rukhu (An Outline History of the Ukrainian Evangelical Reformed Movement, 1979). Among Polish historians W. Zakrzewski, J. Szujski, J. Bukowski, S. Morawski, N. Lubowicz, K. Chodynicki, and Stanisław Kot studied this subject. The history of Ukrainian church art is presented in the works of Petro Kurinny, Oleksa Povstenko, Vsevolod Karmazyn-Kakovsky, and Sviatoslav Hordynsky.

Articles and materials on the Ukrainian church appeared in the following foreign publications: the Russian journals Chteniia v Imperatorskom obshchestve istorii i drevnostei rossiiskikh (Moscow), Khristiianskoe chtenie (Saint Petersburg), and Vestnik Iugo-Zapadnoi Rossii (KyivVilnius); and in the Polish journals Kwartalnik historyczny (Lviv) and Przewodnik naukowy i literacki (Lviv). The Papal Institute of Oriental Studies in Rome gave much attention to the history of the Ukrainian church. Among its professors the following published on this subject: N. Baumgarten, who specialized in the origins of Christianity in Ukraine; G. Hoffman and J. Krajcar, who wrote on the Union; M. Lacko, who concentrated on Transcarpathia; and A. Ammann, the author of Abriss der ostslawischen Kirchengeschichte (1950).

Other foreign historians who made contributions to the history of the Ukrainian church were the Poles K. Lewicki, K. Chodynicki, A. Łapiński, J. Umiński, A. Deruga, W. Meysztowicz, T. Długosz, A. Petrani, L. Bienkowski, Oskar Halecki (the author of From Florence to Brest, 1439–1596, 1958), and Andrzej Poppe; the Germans Eduard Winter, A. Ziegler, A. Korczok, Johannes Madey, and Hans Koch; the Frenchmen B. Leib, A. Jobert, M. Jugie, J. Rupp, and N. Struve; the émigré Russians E. Shmurlo, M. Taube, V. Moshin, G. Ostrogorsky, A. Kartashev, and G. Fedotov; the Romanians P. Panaitescu, N. Popescu, T. Ionesco, and E. Turdeanu; and the Czech F. Dvornik.

In the late 1950s Soviet historians begun to write on church history, including the history of the Ukrainian church: B. Ramm published Papstvo i Rus' v X–XV vv. (The Papacy and Rus’ in the 10th–15th Century, 1959) and Ya. Shchapov published Kniazheskie ustavy i tserkov' v drevnei Rusi XI–XIV vv. (Princely Statutes and the Church in Ancient Rus’ of the 11th–14th Centuries, 1972).

A general survey of the historiography of the Ukrainian church can be found in Oleksander Ohloblyn’s article ‘Ukraïns'ka tserkovna istoriohrafiïa,’ Ukraïns’kyi istoryk, 1969, no. 4. A detailed survey of the bibliography on the history of the Ukrainian church is presented in Rev Isydor Patrylo’s ‘Dzherela i bibliohrafiia istoriï Ukraïns’koï Tserkvy,’ Analecta Ordinis S. Basilii Magni/Zapysky ChSVV, 8–9 (repr separately, Rome 1975). A supplement and continuation of the survey appeared in Analecta Ordinis S. Basilii Magni/Zapysky ChSVV (Rome 1979).

Zaïkyn, V. ‘Z suchasnoï ukraïns'koï tserkovnoï istoriohrafiï,’ ZChSVV, 2, nos 3–4 (1927), and 6, nos 1–2 (1935), and Elpis, 3 (Warsaw 1927)
Chubatyi, M. Literatur der ukrainischen Rechtsgeschichte in den Jahren 1919–29 (Lviv 1931)
Okinshevych, L. ‘Nauka tserkovnoho prava na Ukraïni,’ Biuleten' Bohoslovs'ko-Pedahohichnoï Akademiï UAPTs, no. 2 (Munich 1946)
Vlasovs’kyi, I. Narys istoriï Ukraïns'koï Pravoslavnoï Tserkvy, 3 (1957)
Vavryk, M. ‘Bibliohrafichnyi ohliad istoriï Vasyliians'koho Chyna za 1935–50 rr.,’ ZChSVV, 3 (1958)
Vavryk, M. ‘Bibliohrafichnyi ohliad istoriï Vasyliians'koho Chyna za 1950–70 rr.,’ ZChSVV, 7 (1971)
Patrylo, I. Dzherela i bibliohrafiia istoriï Ukraïns’koï Tserkvy (Rome 1975)

 Oleksander Ohloblyn, Isydor Patrylo

[This article originally appeared in the Encyclopedia of Ukraine, vol. 1 (1984).]

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