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Mar 25th, 2025
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Jessup B.C. Deacon Member
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http://www.ukrarcheparchy.us/theway/20070826-theway.pdfHere is the most recent copy of "The Way", the official newspaper of the UGCC Archeparchy of Philadelphia, in PDF format. If you scroll down to P.14, there is an article on the "lost history" of the Pochaiv Monastery and Icon by the editor Iryna Ivankovych Bloshchynska. It seems that those in charge of this holy site have relegated the "uniate" period of that place to the "dustbin of history". Dn. Robert
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Perhaps what's even more sad is that the ROCOR (now part of the ROC) has done the same here in the West over the years even though the KBG was not forcing them to do so.
I.F.
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Thanks for posting this item. I had difficulty downloading the article but will try again from work tomorrow. Asa a Ukrainian Orthodox person, I was always told that the Ukrainian Catholics took very good care of the monastery when they were there. In fact my father-in-law told me that he read in a Polish source that a group of Orthodox monks Like 3 or 4) were allowed to live in peace in their own skete or hermitage the whole time. One monks lived to over a hundred years old. While these monks were not in possesion of any of the churches etc. it is quite significant that they were not presecuted or forced to leave the property. I think it is important for the future that both the Ukrainian Catholics and the Ukrainian Orthodox venerate the relics of St. Job and love this monastery. Also the truth must never be hidden. It was very good that this article was published. I am also concerned about the article in the Widipedia about Pochaiv. It is written from a very distorted "Great Russian" point of view. The article is ideology not history. I encourage all those on this forum to look at it and those with good computer skills to engage in the discussion. Here is the article: http://en.wikipedia.org/wiki/Pochayevsko-Uspenskaya_LavraPochayiv Lavra Pochayiv Lavra of the Assumption of the Theotokos (Ukrainian: Почаївська Свято-Успенська Лавра; Russian: Свято-Успенская Почаевская Лавра) has for centuries been the foremost spiritual and ideological centre of various Orthodox denominations in Western Ukraine. The monastery tops a 60-metre hill in the town of Pochayiv, Ternopil Oblast, 18 km southwest of Kremenets and 50 km north of Ternopil. Contents � 1 Views of the Lavra � 2 History o 2.1 Origins o 2.2 St Job of Pochayiv o 2.3 In union with Rome o 2.4 Between Poland and Russia o 2.5 Recent history � 3 Saint Amphilochius of Pochayiv � 4 Attractions � 5 References � 6 External links [edit] History [edit] Origins A first record of the monastery in Pochayiv dates back to 1527, although a local tradition claims that it was established three centuries earlier, during the Mongol invasion, by several runaway monks, either from the Kiev Monastery of the Caves or from the Holy Mountain. The legend has it that the Theotokos appeared to the monks in the shape of a column of fire, leaving her footprint in the rock she stood upon. This imprint came to be revered by the local population and brethren for the curative, medicinal properties of the water that issued from it. In the 16th century, the abbey was prosperous enough to commission a stone cathedral and to host a busy annual fair. Its standing was further augmented in 1597, when a noble lady, Anna Hojska, presented to the monastery her extensive lands and a miracle-working icon of the Theotokos. This image, traditionally known as Our Lady of Pochayiv, had been given to Anna by a passer-by Bulgarian bishop, and helped to cure her brother from blindness. [edit] St Job of Pochayiv main article:Job of Pochayiv In 1604, the monastic community was joined by Ivan Zalizo, a well-known champion of Eastern Orthodoxy and vocal critic of the Union of Brest. Formerly associated with the printing house of Prince Ostrogski, Zalizo established a press in Pochayiv in 1730, which supplied all of Galicia and Volhynia with theological literature. The press continued to function until 1924, when it was taken to the Monastery of St Job of Pochayiv in Jordanville, New York. Changing his name to Job and elected the monastery's hegumen, Zalizo introduced strict discipline and other reforms of monastic life. During his time in office, the monastery had to fend off incessant attacks by Hojska's heirs, notably Andrzej Firlej, Castellan of Belz, who sued the monks over his grandmother's bequest. In 1623, Firlej raided the monastery, taking the holy icon with him and keeping it until 1641, when a court decision finally restituted the icon to the monks. Job of Pochayiv died on October 25, 1651 and was glorified as a saint soon thereafter. [edit] In union with Rome During the Zbarazh War of 1675, the cloister was besieged by the Turks, who reputedly fled upon seeing the apparition of the Theotokos accompanied with angels and St Job. Numerous Turkish Muslims that witnessed the event during the siege converted to Christianity afterward. One of the monastery chapels commemorates this event. According to some sources, Feofan Prokopovich, a Ukrainian-born reformer of the Russian Orthodox Church, took monastic vows in Pochayiv; he subsequently visited the monastery with his sovereign, Peter the Great, in 1712. After 1720, when the monastery was taken over by the Greek-Catholic Basilian Fathers, its prosperity steadily dwindled. The process was reversed due to one singular occurrence. In 1759, a coach of Count Mikołaj Bazyli Potocki capsized near the monastery walls. In a fit of anger, Potocki fired at his driver three times, all without avail. Attributing this failure to the divine intercession, Potocki settled in Pochayiv and started to lavish gifts upon the cloister. In 1773, Potocki (who was a Roman Catholic) petitioned the Pope to recognize the Pochayiv icon as miraculous and St Job as a Catholic saint. Only the former petition was satisfied. Upon Potocki's death in 1782, he was interred at the Assumption Cathedral whose construction he had subsidized. [edit] Between Poland and Russia In 1795 in result of the Third Partition of Poland, Volhynia became a part of the Russian Empire. Although a reversion of Greek Catholics to Russian Orthodoxy began, the Russian Imperial authorities did not immediately push this to confiscate the property of those who chose not to do so. Moreover the typography and religious schools in the monastery continued to use Latin whilst the main language of communication was Polish. Nevertheless the first Russophilic tendencies demonstrated themselves at that time. In 1823, the Orthodox Bishop of Volhynia, Stephan wrote to Emperor Alexander I asking to return the Pochaev Monastery to the Russian Orthodox Church but his request was overruled. It was only in 1831, after the Greek-Catholic support for the November Uprising, that Nicholas I of Russia ordered the cloister to be restituted to the Russian Orthodox Church. On 10 October, 1831 the territory was reconsecrated as an Orthodox entity ending 110 years of Greek-Catholic monastic life. None of the monks resisted the take-over and almost all soon converted to Russian Orthodoxy as well. Two years later, in 1833, the monastery was accorded the status of lavra and became the summer residence for the Orthodox bishops of Volhynia. Towards the end of the 19th century, Pochayiv became a mecca of Orthodox pilgrims from all the empire and the Balkans. Its symbolic image of a western forepost of Orthodoxy (being only several kilometres from the Greek-Catholic, Austrian-ruled Galicia) was widely used in propagating Pan-slavism. That is exactly what happened during the first days of World War I, when thousands of Galician Ukrainians paid pilgrimage to the Lavra and some converted to Russian Orthodoxy. In 1915 the Lavra, along with the whole of Volhynia, became a front-line between Austria and Russia. However the looting by the Austrians in 1915 was just the start of its long journey into the 20th century. After the Russian October Revolution of 1917, another looting by Bolsheviks, and the short-lived Ukrainian states, western Volhynia was transferred to Poland under the terms of the Peace of Riga. In 1921 the Lavra found itself on a crisis state with little food and lots of physical damage caused by nearly a decade of unrest. The most worrying factor for the monks, however, was the ecclestical link to whom it should submit. Like most Russian Orthodox communities that found themselves outside the USSR, and thus outside any possible ecclestical control from the persecuted Russian Orthodox Church, the Ecumenical Patriarchate of Constantinople agreed to take over Moscow's role and the Lavra became part of the Polish Orthodox Church in 1923. Until the end of the 1920s the Lavra was a peaceful place and immediately managed to rebuild all its damage. It was the first complete monastery to have its own electricity. However in 1929 a new wave of persecutions, this time from Warsaw, hit the Orthodox majority in Volhynia. Despite numerous allegations, the Lavra survived them all and in process once again became the most visible Orthodox centre in the Second Polish Republic. [edit] Recent history In 1939, under the terms of Molotov-Ribbentrop Pact's Secret protocol, Western Volhynia was annexed into the Ukrainian SSR. Part of the local population viewed it, at least initially, as a form of liberation from the Polish rule. However the Soviet governments' anti-religious stance continued, even though less rigid than in the early 1920s when thousands of clergy were tortured and persecuted. The Lavra self-transferred to the Moscow Patriarchy, during this time thousands of Orthodox pilgrims, from all over the USSR, on their own risk, took the chance to pay a visit to the cloister that they feared would share the fate that of all others in the USSR. It was not to be, although the Lavra was thoroughly searched, the monaistic lifestock, orphanage and other communal services which it provided were promptly confiscated. The sheer numbers of visitors prevented the Soviets to take immediate action against a place that once again became a forepost and refuge for Orthodoxy. When Nazi Germany invaded the USSR on 22 January 1941, the Germans did not close the Lavra, but did confiscate all that the Soviets could not get their hands on. During this time the Ukrainian Autocephalous Orthodox Church was formed. The Germans supported the church and forcefully transferred some of the Orthodox property to it. However, the Pochayiv Lavra refused to follow this, what it called, schism. During the war the Soviet policy toward religion was changed completely. Allowing to reestablish the patriarchy the Russian Orthodox church took a very patriotic position against the invaders and on occupied territories participated in the resistance. Whilst being a very visible centre of Orthodoxy prevented the Lavra to take the active role that it potentially could, nevertheless it did provide refuge to the local population from Nazi persecution. In August 1944 the Red Army liberated Volhynia and this time the soldiers bowed to its mighty walls. Following the war, the Lavra was situated on a territory which contained the largest concentration of Orthodox parishes in the USSR. Its position of a forepost of Orthodoxy in western Ukraine was even more reinfoced in 1948 after the state-organised Synod of Lvov, which ended effectively terminated Greek Catholicism in Eastern Galicia and converting them to Orthodoxy. However the post-war permissive attitude towards religion in the Soviet Union promptly ended with the new Thaw policy in the late 1950s. During this time the Lavra came under extreme pressure from the Soviet government, subjected to regular raids and searches as well as constant monitoring. Also a humiliating museum of atheism was opened in one of the confiscated church buildings in 1959. However despite all pressure the Lavra survived, and by the end of the 1970s was the main theological centre of the Ukrainian Exarchate of the Russian Orthodox Curch. In the late 1980s after the Soviet Union relaxed its restrictions on religion, the former museum of atheism was closed and was first turned into a theological school, which in turn became a seminary in 1991. However at the same time the Byzantine Church in Union with the Holy See of Rome, now the Ukrainian Greek Catholic Church, was revived, as was the Ukrainian Autocephaleous Orthodox Church. However the Lavra's community unanimously declined any sympathy to these re-appearing Churches, attributing partly their action to some of the more violent methods that they, aided by nationalist paramilitaries employed, against the parishes of Russian Orthodox Church. On the contrary a Cossack regiment was formed to safeguard surviving Russian Orthodox parishes. Because the Lavra's rerise from Soviet persecution coincided with these events, its historical position as a forepost of Orthodoxy in Western Ukraine was once again unveiled. Even though since 1992 the Ukrainian Orthodox Church - Kiev Patriarchy also tried to obtain the Lavra, none of them dared to approach the walls of the cloister. Its Cossacks did prevent seizure of many other Orthodox communities in Volhynia and in Ukraine by the Greek Catholic or Ukrainian Kiev Patriarchate jurisdictions. [edit] Saint Amphilochius of Pochayiv On the 12th of May 2002, the Ukrainian Orthodox Church canonized schema monk Amphilochius (Amfilohiy) of Pochayiv. Amphilochius of Pochayiv (in world Yakiv Holovatyuk 1894 - 1971) was born on November 27, 1894 in the village Mala Ilovytsya, in Shumsk raion of Ternopil oblast in western Ukraine. In 1925 he became a monk and joined the community of Pochayiv Lavra. In 1936, Amphilochius had been given the rank of hieromonk (priest-monk). His healing gifts attracted the attention of many people. Archimandrite of lavra blessed monk in this work and allowed him to settle in a little hut near the cemetery. In the summers, the pilgrimage to Amphilochius (then called father Joseph) was increasing, reaching 500 people daily. On the 11 / 12th of May 2002, he was canonized by the Orthodox Church after the church commission researched his life. Just before the Easter his relics were uncovered fully incorrupt. Over 20.000 Orthodox pilgrims arrived to take part in the veneration of Saint Amphilochius. Many healings took place those days when people were coming to touch his relics. Since the independence the Lavra has made many efforts to become the second Orthodox centre in Ukraine, after the Kiev Monastery of the Caves. The first alumni from its seminary have by now gained bishop rank. The literature that is published and the icons drawn inside its walls can be found all over the Ukraine, and outside in neighbouring Russia and Belarus. Millions of Orthodox pilgrims visit the ancient cloister from all over the former USSR, the Balkans, and the more distant Orthodox places. [The lavra is dominated by the Dormition Cathedral, conceived by Nicholas Potocki as the largest of Greek-Catholic churches and constructed between 1771 and 1783 to designs by the German architect Gottfried Hoffmann. The exterior of the cathedral, with two lofty towers flanking the fa�ade, is rigorously formulated in the style transitional between baroque and neoclassicism. Several subsidiary structures, notably a winter chapel from 1862 and a refectory from 1888, adjoin the main church. After the Greek-Catholic clergy reverted to Orthodoxy, the rich and refined interior of the cathedral had to be completely renovated in order to conform to traditional Orthodox requirements. After a fire in 1874 the internal artworks were repainted by renowed academic Vasilyev and participatin was a sculptor Poliyevsky. The cathedral contains the tomb of Nicholas Potocki and two greatest shrines of Pochayiv - the footprint and the icon of the Theotokos. To the southeast from the Assumption Cathedral stands the 65-metre bell tower, one of the tallest in Ukraine, erected in four levels between 1861 and 1869. Its largest bell, cast in 1886, weighs 11,5 tonnes. Nearby is the Trinity Cathedral, constructed between 1906 and 1912 to a revivalist design by Aleksey Schusev. The cathedral's austere outlook is based on medieval Northern Russian architecture, while the porches feature Symbolist mosaics and paintings by Nicholas Roerich. The cave churches of St Job and of Sts Anthony and Theodosius are situated for the most part beneath the ground. Their construction started in 1774 and was carried on in several stages, the last in 1860. The church of St Job contains a famous gift from Countess Orlova, a silver reliquary with relics of that saint. More recent constructions include two chapels, one to mark the 400 anniversary of the transfer of the beholied icon of Theotokos by Anna Hoiskaja, was complated in 1997. Another chapel was build to honour the second millennia since the birth of Christ, was built in 2000. [edit] References � Ambrosius, Hegumen of Pochaev. Tales about Pochaev Assumption Lavra. Pochaev, 1878. � V.P. Andriyivsky. On Pochayivska Lavra. Kiev, 1960. � Monasteries of the Russian Orthodox Church. Moscow, 2000. [edit] External links Wikimedia Commons has media related to: Pochayiv Lavra � Photos of the Lavra and surrounding territories � Official website of the Pochayiv Lavra � Unofficial Russian website Retrieved from "http://en.wikipedia.org/wiki/Pochayiv_Lavra" I know my relatives never saw the Red Army as liberaters of Volynia! Here is the web site for the discussion: http://en.wikipedia.org/wiki/Talk:Pochayiv_Lavra
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Wow, that was agood article! I think I'm going to print it out for my priest. That's too bad the Russians there are so zenophobic, their behavior reminds me of the SSPX
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Dear Dn Robert, I still have not been able to download the issue of The Way with the article on Pochaiv. http://www.ukrarcheparchy.us/theway/20070826-theway.pdf I keep getting a box telling me the file is damaged. If possible could you post just the article here on this forum. Thanks.
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Jessup B.C. Deacon Member
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Jessup B.C. Deacon Member
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Dear Dn Robert, I still have not been able to download the issue of The Way with the article on Pochaiv. http://www.ukrarcheparchy.us/theway/20070826-theway.pdf I keep getting a box telling me the file is damaged. If possible could you post just the article here on this forum. Thanks. I tried to "copy and paste", and it didn't work. I couldn't figure out a way to post only the article, since it is PDF format (and I'm definitely not a "techie"). You may want to try clinking on to the link below. It is the Archeparchial website. Once you pull it up, you can download copies of the paper by clicking on the appropriate spot to the right of the page. Hope this works. In Christ, Dn. Robert http://www.ukrarcheparchy.us/
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Here is the most recent copy of "The Way", the official newspaper of the UGCC Archeparchy of Philadelphia, in PDF format. If you scroll down to P.14, there is an article on the "lost history" of the Pochaiv Monastery and Icon by the editor Iryna Ivankovych Bloshchynska. It seems that those in charge of this holy site have relegated the "uniate" period of that place to the "dustbin of history". I find the comment about the Pochaivska Lavra and the "Uniate period... to the dustbin of history" strange. In all the Eastern Orthodox publications I have read on Pochaivska Lavra, no one has attempted to deny that the Lavra was captured by the Greek Catholic Church and after the Eastern Orthodox monks fled, the Basilians came in to occuppy the monastery. That is a fact of history. For example I have a 40 page book published in 1962 by the Ukrainian Orthodox Brotherhood "Vira" in Hamilton Ontario. The section from pages 26 to 30 deal with the Greek Catholic period. Also the offical web page (which I grant you is in Russian) of Pochaivska Lavra includes a whole chapter on this period: [quote] http://pochaev.org.ua/?p=history/history_9ГЛАВА ДЕВЯТАЯ ЛАВРА ПРИ УНИАТАХ Все, кто занимался историей Почаевской Лавры, единодушно и с удивлением отмечают, что ни в ее архиве (который, впрочем, как мы отмечали, много раз подвергался разорению), ни где-либо еще не осталось никаких документов, в которых был бы зафиксирован тот момент, когда православный монастырь стал униатским или греко-католическим. Как будто никто не заметил этого перехода - ни историки, ни монахи, ни государственные чиновники, ни католические церковные власти, ни, наконец, сам Рим. Между тем известен точный список всех монастырских настоятелей, начиная с преподобного Иова и кончая Гедеоном Левицким, последним православным игуменом на горе Почаевской, двадцатым по счёту. Известно также, что когда в 1720 году состоялся греко-католический Замойский собор, на котором были узаконены все отступления от древнего православного чина в пользу латинства и где присутствовали настоятели почти всех Волынских монастырей, вошедших в унию, то Гедеона там не было. Известно и то, что преемником его стал уже униат - Феодосии Рудницкий. Но как произошел этот переход, так и осталось невыясненным. По словам автора "Сказания о Почаевской Лавре", архимандрита Амвросия Потоцкого, "дело это, по существу темное, так и должно было остаться во мраке неизвестности". И все же именно эта неизвестность и приковывает к себе внимание. Прошло сто двадцать пять лет со времени Брестского собора, положившего начало церковной унии в пределах юго-западной Руси, находившейся под властью Речи Посполитой. Трудными, порой мученическими были эти годы для тех, кто остался верен Православию. Не перечесть, сколько всякого рода притеснений, нападений, избиений, иной раз и истязаний со стороны буйной шляхты, а то и просто со стороны фанатиков-униатов, вынесли в это время простые священники и монахи, Не желавшие отступать от своей веры. При этом насилие, как бы спонтанное и неуправляемое, идущее от пьяной удали и куражу или от Ревности не по разуму, действовало рука об руку с насилием организованным и целенаправленным. Известна речь, с которой выступил на Варшавском сейме 1620 года "Равославный депутат виленского братства, чашник земли Волынской Лаврентий Древинский: "Уже в больших городах церкви запечатаны, имения церковные расхищены, в монастырях нет монахов - там скот запирают, дети без крещения умирают; тела умерших без церковного обряда из городов, как падаль, вывозят, мужья с женами живут без брачного благословения, народ умирает без исповеди, без приобщения. Неужели это не самому Богу обида, и Бог не будет за это мстителем? Не говоря о других городах, скажу, что во Львове делается: кто не униат, тот в городе жить, торговать и в ремесленные цехи принят быть не может; мертвое тело погребать, к больному с тайнами Христовыми открыто идти нельзя. В Вильне, когда хотят погребсти тело благочестивого русского, то должны вывозить его в те ворота, в которые одну нечистоту городскую вывозят. Монахов православных ловят на вольной дороге, бьют и в тюрьмы сажают". Но не меньшей бедой для Православной Церкви в тот период было оскудение иерархии. После кончины Львовского митрополита Гедеона Балабана (1607) и Перемышльского епископа Михаила Копыстенского (1612), полутайно рукополагавших православное священство, у православных в литовской Руси оставалось все меньше духовенства. Церковь как бы была обречена задохнуться, умереть от недостатка священнослужителей, быть раздавленной хорошо организованным, поощряемым сверху и расширявшимся греко-католичеством. Сейм, на котором выступал Древинскнй, подтвердил конституцию 1607 года, разрешавшую раздавать духовные должности, однако для того, чтобы это постановление обрело силу, нужно было дожидаться, когда сойдут со сцены все униатские владыки ("иные двадцатилетние", как пишет С. М.Соловьев). Положение улучшилось после визита Иерусалимского Патриарха Феофана, проезжавшего через юго-западную Русь в Москву. Поддержанный православным казачеством во главе с гетманом Конашевичем-Сагайдачным, он в короткие сроки, в нижней подвальной церкви Киево-Печерской Лавры, под крепкой казачьей охраной, тайно посвятил шесть православных епископов и одного митрополита, коим стал Иов Борецкий, игумен Киево-Михайловского монастыря. После этого король Сигизмунд III объявил Патриарха Феофана, находившегося в то время уже за границей, турецким шпионом. Митрополит-униат Иосиф Рутений анафематствовал новопоставленных православных иерархов как лжеепископов, пишет А.В.Карташев. "Униатские епископы, сидевшие на их кафедрах, объявили, что не пустят их в свои города. Сам папа из Рима прислал королю указания, чтобы тот "подверг русских лжеепископов, возбуждающих мятежи, заслуженной каре". Правда, и польское правительство изредка делало не слишком решительные шаги для защиты своих православных граждан, в которых оно нуждалось прежде всего как в военной силе, но, как правило, не спешило проводить их в жизнь. Московский договор от 6 мая 1686 года, утвердивший за Россией на вечные времена все земли (с Киевом, Черниговом, Смоленском и другими 56 городами), приобретенные ею в 1654-1655гг., оговаривал право русского правительства вмешиваться в отношения Польши к ее православным подданным, оставшимся на так называемой Польской Украине, т.е. на землях, расположенных на правой стороне Днепра. Понятно, что такой договор не мог прийтись по сердцу польскому правительству и заставил его приложить дополнительные усилия к тому, чтобы в его государстве оставалось как можно меньше таких подданных, интересы которых была вправе; защищать иностранная держава. Ибо на греко-католиков эта защита, естественно, не распространялась. Этим правом попытался воспользоваться не кто иной, как сам Петр Первый, пожелавший дать Нечаеву ставропигию. Этому предшествовала долгая, достаточно драматическая история, происходившая в самом монастыре. Главными действующими лицами в этой истории были два наместника Лавры Иннокентий Ягельницкий, Иосиф Саевич. а также Луцкий епископ Афанасий Шумлянский. В прошлом веке считалось, что самое крупное волнение почаевских монахов 1693 года было бунтом униатствующей партии против своего законного епископа. Луцкий консисторский суд, заседавший 24 февраля 1694 года по этому делу, вынес самое суровое решение в отношении Ягельницкого и Саевича, обвинив их в нарушении канонов, учинении бунта, неповиновении епископу и т. д., приговорив их к лишению иерейского сана и отлучению от Церкви. Однако, как выяснилось впоследствии, Иннокентий Ягельницкий и в особенности Иосиф Саевич были как раз ревностными защитниками Православия в Почаеве, боровшимися против тайного униата Афанасия Шумлянекого, решившего уничтожить их с помощью суда. После смерти Шумлянского в 1695 году Иосиф Саевич вскоре становится наместником Почаева. Еще до уничтожения в Луцке православной кафедры в 1712 году он пытается увести свою обитель вместе с приписанными к ней Загаецким и Стракловским монастырями из-под Луцкого епископа. Он хочет выхлопотать для Почаева, находящk
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Sorry, I couldn't post the whole chapter frm the web page; however, readers can go directly to the web site to read the whole chapter here: http://pochaev.org.ua/?p=history/history_9
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Jessup B.C. Deacon Member
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Jessup B.C. Deacon Member
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I find the comment about the Pochaivska Lavra and the "Uniate period... to the dustbin of history" strange. In all the Eastern Orthodox publications I have read on Pochaivska Lavra, no one has attempted to deny that the Lavra was captured by the Greek Catholic Church and after the Eastern Orthodox monks fled, the Basilians came in to occuppy the monastery. That is a fact of history. For example I have a 40 page book published in 1962 by the Ukrainian Orthodox Brotherhood "Vira" in Hamilton Ontario. The section from pages 26 to 30 deal with the Greek Catholic period.
Also the offical web page (which I grant you is in Russian) of Pochaivska Lavra includes a whole chapter on this period.
I must admit that I was "leaning" on the author for accuracy. You caught me being lazy!
Dn. Robert
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Some nice pics from Sloatsburg, anyway. 
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Thank you for the link.
It is one of my personal dreams to make a pilgrimage to the Pochayev monastery.
Is there really a sign that says "Catholics are not allowed to Lavra [sic]"?
I find that very sad as well as the inclusion of anti-Catholic literature in their giftshop.
There are two significant reminders of the "Catholic presence" at the Pochayev Lavra:
1) the Cathedral of the Dormition built when the Basilians were in charge of the monastery, and
2) the crowns on the Pochayev icon by order of Pope Clement XIV.
I am sure none of the monks are willing to demolish the cathedral or remove the crowns from the icon without invoking a wave of protest.
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Thank you for the link.
It is one of my personal dreams to make a pilgrimage to the Pochayev monastery.
Is there really a sign that says "Catholics are not allowed to Lavra [sic]"?
I find that very sad as well as the inclusion of anti-Catholic literature in their giftshop. I would encourage you to make the pilgrimage. You will be blessed by it. I have never seen this sign on my trips to Pochaiv. Not only that I know Ukrainian Catholics from Canada who have visited Pochaiv and they never mentioned such a sign. In all fairness I was not there this summer. But when I went in the past I did not see such a sign. There are two significant reminders of the "Catholic presence" at the Pochayev Lavra:
1) the Cathedral of the Dormition built when the Basilians were in charge of the monastery, and
2) the crowns on the Pochayev icon by order of Pope Clement XIV.
I am sure none of the monks are willing to demolish the cathedral or remove the crowns from the icon without invoking a wave of protest. You are quite right. The very fact that when the monastery was returned to the Orthodox church no attempt was made to change or remove the crowns from the Icon of the Theotokos of Pochaiv is significant. Please go and see the monastery for yourself. You will be blessed by the trip and also by venerating the relics of St. Jov of Pochaiv.
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Jessup B.C. Deacon Member
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Jessup B.C. Deacon Member
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I received the following PM from the editor of the article in "The Way", Iryna Ivankovych Bloschynska. I think she actually intended this as a message for all to see. I have tried to contact her via a return PM, but have received no response, and it is indicated that my return message has not been read by her. I am taking the liberty of posting her response, which was not particularly of a "personal" nature.
Dn. Robert
It was very nice to learn about the discussion on the article we published in THE WAY. Let me make some correction to several misinterpretations I have found here.
First, "I have a 40 page book published in 1962 by the Ukrainian Orthodox Brotherhood "Vira" in Hamilton Ontario. The section from pages 26 to 30 deal with the Greek Catholic period."
This book, as you have stated, was published in Canada, and that explains everything. Most of the historical books published outside of Ukraine (whether it's history of a particular event, or place)give a different perspective of the facts than those published in Ukraine. Holodomor is one of the best examples.
I was writing about the books you find in the Pochaiv Lavra Gift Shop. As it was mentioned in the article, majority of their artifacts and books are printed (in best case) in Lavra itself, Russia or Greece. I think no explanation is needed to those who know what censorship in the post-Soviet countries is.
Secondly, the sign "Catholics are not admitted" was posted in Lavra in May-June 2001, the time of preparation for the Pope John Paul II pastoral visit to Ukraine. On top of that, inside the Lavra the monks were distributing pamphlets with prayers to prevent "the invasion of Catholicism to the Orthodox land of Ukraine."
Thirdly, it is not only Catholics that are discriminated. Orthodoxs of other Patriarchates are getting even harder times.
I could enumerate several things that hit me and my friends there, but in order not to discourage you from going there, I would strongly recommend a pilgrimage to Pochayiv. It is truly an unfogettable experience.
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Thank you for posting that, Fr. Deacon Robert.
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I am sorry but I still find this woman's article to be misleading and questionable. For example: There is absolutely no chance that you can order a liturgy for the deceased or for your health. The first question you face is, �Are you a Russian Orthodox?�
The paradox is that even the Orthodox of other Patriarchates are not admitted to confession, are refused the Holy Communion and are called �separatists�. First of all Pochaiv is an Eastern Orthodox monastery, and I know many people from Canada who are members of the Ukrainian Orthodox Church of Canada who have gone there are requested a panakhyda for their deceased relatives. This is Orthodox practice. We Orthodox do not "order liturgies for the deceased" as is done by Ukrainian Catholics in Canada. For a panakhyda, the family is present and takes part in the service. Also we Orthodox can request a Moleben for health, but again the family and friends are present at the service. At Pochaiv there are thousands of pilgrimges visiting every day and thus, services have to be requested before hand. You cannot arrive on the spot and demand such services. Secondly, I would not go to a Ukrainian Catholic monastery either in Ukraine or even in Canada and request a panakhyda for my deceased. I go to my own church or to an Orthodox monastery. It is not the custom of the Eastern Orthodox church to provide its services for people outside of our church. Thirdly, I have know laity and even priests from the Ukrainian Orthodox Church of Canada who have gone to confession and communion in Pochaiv. I do understand that the people in Ukraine who are members of the Patriarchate of Kyiv may not be admitted to communion. The two churches are not in communion with eachother. Also, there is bad feeling between the two groups because representatives of the KP have tried in the past to gain control of the monastery by force, that is by physically storming the monastery. You can see why these actions would lead to bad feelings. The author also claims, that the Basilian occupation of the Pochaiv Monastery is omitted from the official history: ...I returned to Pochayiv this summer with some friends from Canada, I could not help but search for the missing pages in the history of the Pochayiv Lavra, those pages that were deliberately removed by the Russian Orthodox Church, pages of the Ukrainian Catholic presence on the holy mount of Pochayiv. I find this had to believe because as I pointed out before the web page of the monastery has a whole section on this period: http://pochaev.org.ua/?p=history/history_9 [quote] http://pochaev.org.ua/?p=history/history_9ГЛАВА ДЕВЯТАЯ ЛАВРА ПРИ УНИАТАХ Все, кто занимался историей Почаевской Лавры, единодушно и с удивлением отмечают, что ни в ее архиве (который, впрочем, как мы отмечали, много раз подвергался разорению), ни где-либо еще не осталось никаких документов, в которых был бы зафиксирован тот момент, когда православный монастырь стал униатским или греко-католическим. Как будто никто не заметил этого перехода - ни историки, ни монахи, ни государственные чиновники, ни католические церковные власти, ни, наконец, сам Рим. Между тем известен точный список всех монастырских настоятелей, начиная с преподобного Иова и кончая Гедеоном Левицким, последним православным игуменом на горе Почаевской, двадцатым по счёту. Известно также, что когда в 1720 году состоялся греко-католический Замойский собор, на котором были узаконены все отступления от древнего православного чина в пользу латинства и где присутствовали настоятели почти всех Волынских монастырей, вошедших в унию, то Гедеона там не было. Известно и то, что преемником его стал уже униат - Феодосии Рудницкий. Но как произошел этот переход, так и осталось невыясненным. По словам автора "Сказания о Почаевской Лавре", архимандрита Амвросия Потоцкого, "дело это, по существу темное, так и должно было остаться во мраке неизвестности". И все же именно эта неизвестность и приковывает к себе внимание. Прошло сто двадцать пять лет со времени Брестского собора, положившего начало церковной унии в пределах юго-западной Руси, находившейся под властью Речи Посполитой. Трудными, порой мученическими были эти годы для тех, кто остался верен Православию. Не перечесть, сколько всякого рода притеснений, нападений, избиений, иной раз и истязаний со стороны буйной шляхты, а то и просто со стороны фанатиков-униатов, вынесли в это время простые священники и монахи, Не желавшие отступать от своей веры. При этом насилие, как бы спонтанное и неуправляемое, идущее от пьяной удали и куражу или от Ревности не по разуму, действовало рука об руку с насилием организованным и целенаправленным. Известна речь, с которой выступил на Варшавском сейме 1620 года "Равославный депутат виленского братства, чашник земли Волынской Лаврентий Древинский: "Уже в больших городах церкви запечатаны, имения церковные расхищены, в монастырях нет монахов - там скот запирают, дети без крещения умирают; тела умерших без церковного обряда из городов, как падаль, вывозят, мужья с женами живут без брачного благословения, народ умирает без исповеди, без приобщения. Неужели это не самому Богу обида, и Бог не будет за это мстителем? Не говоря о других городах, скажу, что во Львове делается: кто не униат, тот в городе жить, торговать и в ремесленные цехи принят быть не может; мертвое тело погребать, к больному с тайнами Христовыми открыто идти нельзя. В Вильне, когда хотят погребсти тело благочестивого русского, то должны вывозить его в те ворота, в которые одну нечистоту городскую вывозят. Монахов православных ловят на вольной дороге, бьют и в тюрьмы сажают". Но не меньшей бедой для Православной Церкви в тот период было оскудение иерархии. После кончины Львовского митрополита Гедеона Балабана (1607) и Перемышльского епископа Михаила Копыстенского (1612), полутайно рукополагавших православное священство, у православных в литовской Руси оставалось все меньше духовенства. Церковь как бы была обречена задохнуться, умереть от недостатка священнослужителей, быть раздавленной хорошо организованным, поощряемым сверху и расширявшимся греко-католичеством. Сейм, на котором выступал Древинскнй, подтвердил конституцию 1607 года, разрешавшую раздавать духовные должности, однако для того, чтобы это постановление обрело силу, нужно было дожидаться, когда сойдут со сцены все униатские владыки ("иные двадцатилетние", как пишет С. М.Соловьев). Положение улучшилось после визита Иерусалимского Патриарха Феофана, проезжавшего через юго-западную Русь в Москву. Поддержанный православным казачеством во главе с гетманом Конашевичем-Сагайдачным, он в короткие сроки, в нижней подвальной церкви Киево-Печерской Лавры, под крепкой казачьей охраной, тайно посвятил шесть православных епископов и одного митрополита, коим стал Иов Борецкий, игумен Киево-Михайловского монастыря. После этого король Сигизмунд III объявил Патриарха Феофана, находившегося в то время уже за границей, турецким шпионом. Митрополит-униат Иосиф Рутений анафематствовал новопоставленных православных иерархов как лжеепископов, пишет А.В.Карташев. "Униатские епископы, сидевшие на их кафедрах, объявили, что не пустят их в свои города. Сам папа из Рима прислал королю указания, чтобы тот "подверг русских лжеепископов, возбуждающих мятежи, заслуженной каре". Правда, и польское правительство изредка делало не слишком решительные шаги для защиты своих православных граждан, в которых оно нуждалось прежде всего как в военной силе, но, как правило, не спешило проводить их в жизнь. Московский договор от 6 мая 1686 года, утвердивший за Россией на вечные времена все земли (с Киевом, Черниговом, Смоленском и другими 56 городами), приобретенные ею в 1654-1655гг., оговаривал право русского правительства вмешиваться в отношения Польши к ее православным подданным, оставшимся на так называемой Польской Украине, т.е. на землях, расположенных на правой стороне Днепра. Понятно, что такой договор не мог прийтись по сердцу польскому правительству и заставил его приложить дополнительные усилия к тому, чтобы в его государстве оставалось как можно меньше таких подданных, интересы которых была вправе; защищать иностранная держава. Ибо на греко-католиков эта защита, естественно, не распространялась. Этим правом попытался воспользоваться не кто иной, как сам Петр Первый, пожелавший дать Нечаеву ставропигию. Этому предшествовала долгая, достаточно драматическая история, происходившая в самом монастыре. Главными действующими лицами в этой истории были два наместника Лавры Иннокентий Ягельницкий, Иосиф Саевич. а также Луцкий епископ Афанасий Шумлянский. В прошлом веке считалось, что самое крупное волнение почаевских монахов 1693 года было бунтом униатствующей партии против своего законного епископа. Луцкий консисторский суд, заседавший 24 февраля 1694 года по этому делу, вынес самое суровое решение в отношении Ягельницкого и Саевича, обвинив их в нарушении канонов, учинении бунта, неповиновении епископу и т. д., приговорив их к лишению иерейского сана и отлучению от Церкви. Однако, как выяснилось впоследствии, Иннокентий Ягельницкий и в особенности Иосиф Саевич были как раз ревностными защитниками Православия в Почаеве, боровшимися против тайного униата Афанасия Шумлянекого, решившего уничтожить их с помощью суда. После смерти Шумлянского в 1695 году Иосиф Саевич вскоре становится наместником Почаева. Еще до уничтожения в Луцке православной кафедр&#
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