Ruthenian Uniate Church

The Ruthenian Uniate Church (Belarusian: Руская уніяцкая царква, romanized: Ruskaja unijackaja carkva; Ukrainian: Руська унійна церква, romanized: Rus'ka uniyna tserkva; Latin: Ecclesia Ruthena unita; Polish: Ruski Kościół Unicki) was a particular church of the Catholic Church in the territory of the Polish–Lithuanian Commonwealth. It was created in 1595/1596 by those clergy of the Eastern Orthodox Church who subscribed to the Union of Brest. In the process, they switched their allegiances and jurisdiction from the Ecumenical Patriarchate of Constantinople to the Holy See. It had a single metropolitan territory — the Metropolis of Kiev, Galicia and all Ruthenia. The formation of the church led to a high degree of confrontation among Ruthenians, such as the murder of the hierarch Josaphat Kuntsevych in 1623. Opponents of the union called church members "Uniates" although Catholic documents no longer use the term due to its perceived negative overtones.[1] In 1620, these dissenters erected their own metropolis — the "Metropolis of Kiev, Galicia and all Ruthenia".

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This article is about the historic Eastern Catholic church. For similarly named churches, see Ruthenian Catholic Church.

Background

Kievan Rus' is an ecclesiastical and cultural description of the eastern Rus' lands during the high Middle Ages. The Greek and Latin equivalents of Rus' were Rosija and Ruthenia. It had been an empire rather than a nation state since it had many principalities and some non Slavic people. By the time of the Union of Brest, these names covered all the Eastern Slav peoples and lands, regardless of whether they belonged politically to the Grand Duchy of Moscow, the Grand Duchy of Lithuania, the Crown of Poland or the Crown of Hungary. The Rus' accepted Christianity in its Byzantine form at the same time as the Poles accepted it in its Latin form; Lithuanians largely remained pagan to the late Middle Ages before their nobility embraced the Latin form upon the political union with the Poles. The eastward expansion of the Grand Duchy of Lithuania had been facilitated by amicable treaties and inter-marriages of the nobility when faced with the external threat of the Mongol invasion of Kievan Rus'.[2] Ethnically, the Catholics of the Commonwealth were Poles, Germans and Lithuanians.

During the Protestant Reformation of the 16th century, both the Catholic Church in the Commonwealth and the Ruthenian Church underwent a period of decay. The Ruthenian Church was the church of a people without statehood. The Poles considered the Ruthenians as a conquered people. Over time, the Lithuanian military and political ascendancy did away with the Ruthenian autonomies. The disadvantageous political status of the Ruthenian people also affected the status of their church and undermined her capacity for reform and renewal. Furthermore, they could not expect support from the Mother Church in Constantinople or from their co-religionists in Moscow. Thus the Ruthenian church was in a weaker position than the Catholic Church in the Commonwealth.

Decay of the Ruthenian Church in the Commonwealth

Both the Catholic and the Ruthenian churches suffered from the policy of nominations to higher benefices by the King, the indifference of the nobility, and a low state of clerical education and discipline.[3] The monarchs used nominations to bishoprics as rewards to faithful civil servants.[4] After Metropolitan Joseph II Soltan (1509–1522), the names of the great families are missing among the nominees to the bishoprics. While the great families could have obtained the nominations had they cared, since they did not, the nominees came from the poorer gentry and from the burghers.[5] Prelates continued to live the style of life they were used to as laymen: they took part in raids and carried on trade and money lending. The Ruthenian Church had no cathedral chapters to make up for the deficiencies of the bishops.[6]

The level of education of the Ruthenian peasantry had been falling during the sixteenth century.[7] This was one of the main reasons for ecclesiastical decay and one of the impediments to renewal. For the common people, their religion was ritualism; attendance was often limited to baptism and church burial.

Church of a conquered people

Poles regarded Ruthenians as a conquered people. As such, Ruthenians became a second rank people in society, their culture backward compared to the other ethnic groups in the Commonwealth. This delayed the church in recovering from the predations of the Reformation. While the Ruthenian nobility had equal rights with the Polish nobility, by the fifteenth century their ranks had been thinned by war and waves of emigration to the east. The Poles who took their place came to control the sejm. If the Ruthenian aristocracy wanted to profit from its equality, it had to become Catholic and Polish. Intermarriage played a great role in the assimilation of the Ruthenian aristocracy; usually the Catholic faith prevailed. As a result, few Orthodox aristocratic families were left in Galicia or Podilia.[8] By the second half of the sixteenth century, Ruthenian nobility had little reason to feel discriminated against. They had kept their wealth, had access to the highest offices, and were socially accepted as equals with the Catholic nobility. By absorbing the Polish form of Western culture, they were also the first to be lost for the Ruthenian people. With the loss of the elite, the Ruthenian Church and people increasingly lost leadership, representation in the government, and benefactors for church sponsored programmes.

While the Catholic Church in the Commonwealth had successfully resisted the appeal of the Reformation, the Ruthenian church continued to decay. The Ruthenian elite looked externally for aid. The Patriarch in Constantinople could send neither aid nor teachers. Protestant aid was unacceptable to many of them. They therefore turned to the Pope in the hope that he would curb the excesses of the Polish Catholics against Catholic Ruthenians. In this way, they also hoped that acceptance of the Ruthenian hierarchy into Catholic communion would also lead to acceptance of the Ruthenian elite into the political structure of the Commonwealth.

Ecclesiastical structure
Administrative divisions of the Ruthenian Uniate (Greek-Catholic) Church in 1772 (before the partition of Poland).
The archbishop Josaphat Kuntsevych encourages inhabitants at Vitebsk, Vitebsk Voivodeship, to join the union.[lower-alpha 1]
Martyrdom of Vitebsk archbishop Josaphat in 1623 by Polish painter Simmler, 1861.

Before the partitions of Poland

At the time of the negotiations for union there were eight Ruthenian bishoprics in the Commonwealth:[10]

Later, the Archeparchy of Smolensk was erected. Carpathian Rus' did not belong to the Commonwealth.

After the partitions of Poland

Following the partitions, its successor states treated the Uniate Church differently. This is a list of eparchies that followed upon the partitions of the Polish–Lithuanian Commonwealth (1772–1795):

Within the Russian Empire

In the territory annexed by the Russian Empire, the Church was effectively dissolved; most of the eparchies were forcibly converted to the Russian Orthodox Church. See Synod of Polotsk.

Within the Kingdom of Prussia

In the territory annexed by the Kingdom of Prussia, the Eparchy of Supraśl operated from 1798 to 1809. Following the Treaties of Tilsit, the territory was annexed by the Russian Empire. As a result, the Church was effectively dissolved and the eparchy was forcibly converted to the Russian Orthodox Church.

  • Eparchy of Supraśl (previously part of the Eparchy of Volodymyr-Brest)
Within the Austrian Empire

In the territory annexed by the Austrian Empire, the Church continued to operate. It was reorganized as a Greek Catholic Church — the Metropolis of Kiev, Galicia and all Ruthenia.

  • Archeparchy of Lviv, Metropolitan of Galicia
  • Eparchy of Chełm
  • Eparchy of Przemyśl and Sambir

A similar situation continued in the Second Polish Republic of 1918 to 1939. Suppressed in the Soviet Union from 1946, the Ruthenian Uniate Church survived to become the core of the Ukrainian Greek Catholic Church from 1989. Today, the metropolis is styled the Major Archeparchy of Kyiv–Galicia.

List of metropolitan bishops

Metropolitans before the partitions of Poland

Metropolitans of Kyiv, Galicia and all Ruthenia:[11]

Post-partition administrators in Russia

Successor entities

There are three successor entities:

Development in Ukraine and Belarus

Today, the Ruthenian Uniate Church has two ecclesiastical jurisdictions: the Ukrainian Greek Catholic Church and the Belarusian Greek Catholic Church. The Ukrainian jurisdiction operates in the following countries under a metropolitan bishop:

It operates in the following countries as eparchies under the care of the Major Archbishop :

It operates in the following countries as an exarchate, directly responsible to the Holy See:

Notes
  1. In 1893, Russian painter Ilya Repin "depicted the moment when a Jesuit encourages residents of Vitebsk join the union," in a drawing on the theme of "preaching Kuntsevych".[9]

References
  1. Siecienski, A. Edward (2019). Orthodox Christianity: A Very Short Introduction. Very Short Introductions. New York City: Oxford University Press. p. 108.
  2. Hinson, E. Glenn (1995), The Church Triumphant: A History of Christianity Up to 1300, Mercer University Press, p. 438, ISBN 978-0-86554-436-9
  3. Auguse Berga, Pierre Skarga, (Paris 1916), pg56-81
  4. Kazimierz Chodynicki, Kosciol pravoslawny a Rzeczpospolita polsko (Warsaw 1934), p130-39
  5. V. M. Ploshchanskii, Proshloe Kholmskoi Rusi. Dukhovenstvo (2 volumes; Vilna 1890-91), I, p61.
  6. Albert M. Ammann, Abriss der ostslawischen Kirchengeschichte (Vienna 1959), p199-200.
  7. Ploshchanskii, Proshloe, Volume I, p10, shows it for the Diocese of Kholm.
  8. HRUSHEVSKYI, MICHAEL S., Istoria Ukrainy-Rusy, Volume V, Kiev, p38-40.
  9. Brodskiĭ, Iosif; Moskvinov, V. N., eds. (1969). Новое о Репине : статьи и письма художника. Воспоминания учеников и друзей. Публикации (in Russian). Leningrad: Художник РСФСР. p. 389. OCLC 4599550. [...] 1893 года на тему 'Проповедь Кунцевича', посвященных одному из героических эпизодов в жизни белорусского народа. Художник изобразил момент, когда монах-иезуит призывает жителей Витебска примкнуть к унии, [...]
  10. Church Union of Berestia. Encyclopedia of Ukraine
  11. Pelesz, Julian (1881). Geschichte der Union der ruthenischen Kirche mit Rom. Woerl. pp. 1083–84.

Further reading
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