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According to Fr. Christopher Lawrence Zugger, the conversion of [[Kievan Rus]] in 988 at the orders of St. [[Vladimir the Great]] was an entry into a still unified [[Christendom]]. It was only over the centuries following the [[East–West Schism|Great Schism in 1054]] that anti-Papal and [[anti-Catholicism|anti-Catholic]] beliefs grew as a result of the Church in Rus strengthening its alliance with the [[Ecumenical Patriarchate of Constantinople]]. In 1441, however, Grand Prince [[Vasily II of Moscow]] embraced [[Caesaropapism]] by ordering the imprisonment of [[Isidore of Kiev]], the [[Metropolitan of Kiev and all Rus']], for attempting to implement the reunion decrees of the [[Council of Florence]], and his replacement by Metropolitan [[Jonah of Moscow|Jonah]]. It was only then that the Church in Rus' [[15th–16th century Moscow–Constantinople schism|became definitively schismatic]] and non-Catholic. The schism was further cemented in 1588, when the [[Metropolitan See]] of Moscow was raised to a [[Patriarch of Moscow|patriarchate]] by the Ecumenical Patriarch. By this time, the separation had become so complete that both churches accused each other of being heretics.{{Sfn|Zugger|2001|pp=12-14}}
According to Fr. Christopher Lawrence Zugger, the conversion of [[Kievan Rus]] in 988 at the orders of St. [[Vladimir the Great]] was an entry into a still unified [[Christendom]]. It was only over the centuries following the [[East–West Schism|Great Schism in 1054]] that anti-Papal and [[anti-Catholicism|anti-Catholic]] beliefs grew as a result of the Church in Rus strengthening its alliance with the [[Ecumenical Patriarchate of Constantinople]]. In 1441, however, Grand Prince [[Vasily II of Moscow]] embraced [[Caesaropapism]] by ordering the imprisonment of [[Isidore of Kiev]], the [[Metropolitan of Kiev and all Rus']], for attempting to implement the reunion decrees of the [[Council of Florence]], and his replacement by Metropolitan [[Jonah of Moscow|Jonah]]. It was only then that the Church in Rus' [[15th–16th century Moscow–Constantinople schism|became definitively schismatic]] and non-Catholic. The schism was further cemented in 1588, when the [[Metropolitan See]] of Moscow was raised to a [[Patriarch of Moscow|patriarchate]] by the Ecumenical Patriarch. By this time, the separation had become so complete that both churches accused each other of being heretics.{{Sfn|Zugger|2001|pp=12-14}}


As growing numbers of members of the Eastern Catholic Churches fell under the rule of the [[House of Romanov]] as a result of the [[Khmelnytsky Uprising]], the [[Great Northern War]], and the [[Partitions of Poland]], they experienced escalating persecution.
As growing numbers of members of the Eastern Catholic Churches fell under the rule of the [[House of Romanov]] as a result of the [[Khmelnytsky Uprising]], the [[Great Northern War]], and the [[Partitions of Poland]], they experienced escalating [[religious persecution]].


For example, on 11 July 1705, Tsar [[Peter I of Russia]] was so enraged to see icons of [[Ruthenian Uniate Church]] martyr [[Josaphat Kuntsevych]] inside the [[Order of Saint Basil the Great|Basilian]] monastery church in [[Polotsk]], that the Tsar immediately desecrated the [[Eucharist]] and then personally murdered several priests who attempted to retrieve it.<ref>{{cite book | title =Historia o pozabiianiu bazilianów w połockiey cerkwi przez cara moskiewskiego etc. w roku 1705tym, dnia 30 Junia starego | year=1863 |publisher=Renou at Maulde| url=http://pbc.biaman.pl/dlibra/docmetadata?id=4719 | location= Paris }}</ref>
For example, on 11 July 1705, Tsar [[Peter I of Russia]] was so enraged to see [[icon (art)|icon]]s of Eastern Catholic bishop and martyr [[Josaphat Kuntsevych]] inside the [[Order of Saint Basil the Great|Basilian]] monastery church in [[Polotsk]], that the Tsar immediately desecrated the [[Eucharist]] and then personally murdered several priests who attempted to retrieve it.<ref>{{cite book | title =Historia o pozabiianiu bazilianów w połockiey cerkwi przez cara moskiewskiego etc. w roku 1705tym, dnia 30 Junia starego | year=1863 |publisher=Renou at Maulde| url=http://pbc.biaman.pl/dlibra/docmetadata?id=4719 | location= Paris }}</ref>


in 1721, [[Peter the Great|the same Tsar]] and [[Theophan Prokopovich]], as part of their [[Church reform of Peter the Great|Church reforms]], replaced the [[Patriarch of Moscow]] with a department of the [[civil service]] headed by an [[Procurator (Russia)|Ober-Procurator]] and called the [[Most Holy Synod]], which oversaw the running of the church as an extension of the Tsar's government.<ref>{{Cite book |first=James |last=Cracraft |date=1971 |title=The Church Reform of Peter the Great |publisher=Stanford University Press |pages=112–302 |isbn=978-0-8047-0747-3}}</ref>
in 1721, [[Peter the Great|the same Tsar]] and [[Theophan Prokopovich]], as part of their [[Church reform of Peter the Great|Church reforms]], replaced the [[Patriarch of Moscow]] with a department of the [[civil service]] headed by an [[Procurator (Russia)|Ober-Procurator]] and called the [[Most Holy Synod]], which oversaw the running of the church as an extension of the Tsar's government.<ref>{{Cite book |first=James |last=Cracraft |date=1971 |title=The Church Reform of Peter the Great |publisher=Stanford University Press |pages=112–302 |isbn=978-0-8047-0747-3}}</ref>

Revision as of 01:06, 24 September 2023

"Russian Catholic Church" redirects here. For an overview of the Catholic Church in Russia, see Catholic Church in Russia.

Russian Greek Catholic Church
Russian: Российская греко-католическая церковь
Cathedral of the Immaculate Conception
ClassificationEastern Catholic
PolityEpiscopal
PopeFrancis
PrimateJoseph Werth
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The Russian Greek Catholic Church[a] or Russian Byzantine Catholic Church[1] is a sui iuris Byzantine Rite Eastern Catholic jurisdiction of the worldwide Catholic Church.[2] Historically, it represents the first reunion of members of the Russian Orthodox Church with the Catholic Church. It is in full communion with and subject to the authority of the Pope of Rome as defined by Code of Canons of the Eastern Churches.

Russian Catholics historically had their own episcopal hierarchy in the Russian Catholic Apostolic Exarchate of Russia and the Russian Catholic Apostolic Exarchate of Harbin, China. However, these offices are currently vacant. Their few parishes are served by priests ordained in other Eastern Catholic churches, former Eastern Orthodox priests, and Latin Church Catholic priests with bi-ritual faculties. The Russian Greek Catholic Church is currently led by Bishop Joseph Werth as its ordinary.[3] In a 2019 article for The Catholic Herald, Jon Anderson wrote, "The new frontier among the Eastern Catholic Churches is the Russian Greek Catholic Church, counting around 3,000 members. Even though an exarchate was established in 1917, Soviet repression meant that Eastern Catholics went underground. Their outstanding figure, Mother Catherine Abrikosova, was subjected to a Stalinist show trial and spent more than 10 years in solitary confinement before her death in 1936. The position of Eastern Catholics in Russia – as opposed to that of Poles or Lithuanians in the Latin Church – is still tenuous, with little organisation in place. Their existence remains a flashpoint in Rome’s relations with the Russian Orthodox, who are intensely suspicious of Catholic activity in Russia."[4]

Background

According to Fr. Christopher Lawrence Zugger, the conversion of Kievan Rus in 988 at the orders of St. Vladimir the Great was an entry into a still unified Christendom. It was only over the centuries following the Great Schism in 1054 that anti-Papal and anti-Catholic beliefs grew as a result of the Church in Rus strengthening its alliance with the Ecumenical Patriarchate of Constantinople. In 1441, however, Grand Prince Vasily II of Moscow embraced Caesaropapism by ordering the imprisonment of Isidore of Kiev, the Metropolitan of Kiev and all Rus', for attempting to implement the reunion decrees of the Council of Florence, and his replacement by Metropolitan Jonah. It was only then that the Church in Rus' became definitively schismatic and non-Catholic. The schism was further cemented in 1588, when the Metropolitan See of Moscow was raised to a patriarchate by the Ecumenical Patriarch. By this time, the separation had become so complete that both churches accused each other of being heretics.[5]

As growing numbers of members of the Eastern Catholic Churches fell under the rule of the House of Romanov as a result of the Khmelnytsky Uprising, the Great Northern War, and the Partitions of Poland, they experienced escalating religious persecution.

For example, on 11 July 1705, Tsar Peter I of Russia was so enraged to see icons of Eastern Catholic bishop and martyr Josaphat Kuntsevych inside the Basilian monastery church in Polotsk, that the Tsar immediately desecrated the Eucharist and then personally murdered several priests who attempted to retrieve it.[6]

in 1721, the same Tsar and Theophan Prokopovich, as part of their Church reforms, replaced the Patriarch of Moscow with a department of the civil service headed by an Ober-Procurator and called the Most Holy Synod, which oversaw the running of the church as an extension of the Tsar's government.[7]

Meanwhile, with the grudging exception of the Armenian Catholic Church, the Eastern Catholic Churches were increasingly treated as illegal in the Russian Empire beginning with the forced conversion of the Archeparchy of Polotsk-Vitebsk by Bishop Joseph Semashko in 1839 and continuing with the 1874-1875 Conversion of Chelm Eparchy and the martyrdom of 13 unarmed men and boys by the Imperial Russian Army in the village of Pratulin, near Biała Podlaska on January 24, 1874.

Intellectual precursors

The modern Russian Catholic Church owes much to the inspiration of poet and philosopher Vladimir Sergeyevich Solovyov (1853–1900), who urged, following Dante, that, just as the world needed the Tsar as a universal monarch, the Church needed the Pope of Rome as a universal ecclesiastical hierarch. Solovyov further argued, however, that the Russian Orthodox Church, "is only separated from Rome de facto, so that one can profess the totality of Catholic doctrine while continuing to belong to the Russian Orthodox Church."[8]

On August 9, 1894, a Russian Orthodox priest and protegé of Solovyov, Fr. Nicholas Tolstoy, entered into full communion with the Holy See by making profession of faith before Bishop Félix Julien Xavier Jourdain de la Passardière at the Church of St. Louis des Français in Moscow. Under oath, Fr. Nicholas renounced all contrary to Catholic doctrine and accepted both the Council of Florence and the First Vatican Council. At Fr. Nicholas's request, all documents relating to his conversion were conveyed to Pope Leo XIII, who kept them along with a personal archive of papers having, "to do with matters in which the Pope was particularly interested."[8]

The person most responsible for the creation of the Russian Greek Catholic Church, however, was Metropolitan bishop Andrey Sheptytsky of the Ukrainian Greek Catholic Church. According to his biographer Fr. Cyril Korolevsky, Sheptytsky's lifelong obsession with reuniting the Russian people with the Holy See goes back at least to his first trip there in 1887. Afterwards, Sheptytsky "wrote some reflections" between October and November of 1887, and expressed his belief, "that the Great Schism, which became definitive in Russia in the fifteenth century, was a bad tree, and it was useless to keep cutting the branches without uprooting the trunk itself, because the branches would always grow back."[9]

History

Tsarist policy of persecuting Eastern Catholics continued unchecked until the Russian Revolution of 1905, when Tsar Nicholas II grudgingly granted religious tolerance. Thereafter, communities of Russian Greek Catholics emerged and became organized.[10] Old Believers were prominent in the early years of the movement. After the Russian Revolution of 1905, the semi-underground parish of the Russian Greek Catholic Church in St. Petersburg split between the followers of Pro-Latinisation priest Fr. Aleksei Zerchaninov and those of Pro-Orientalist priest Fr. Ivan Deubner. When asked by Metropolitan Andrey Sheptytsky to make a decision on the dispute, Pope Pius X decreed that Russian Greek Catholic priests should offer the Divine Liturgy Nec Plus, Nec Minus, Nec Aliter ("No more, No Less, No Different") than priests of the Russian Orthodox Church and the Old Believers.[11][12]

After the February Revolution of 1917 and the forced abdication of Tsar Nicholas II resulted in the Provisional Government ordering his release after three years imprisonment by the Russian Orthodox monks at the Monastery of Saint Euthymius in Suzdal, Metropolitan Andrey Sheptytsky convened an ecclesiastical council in St. Petersburg under the secret authority granted to him by Pope Pius X in 1907 and 1908. During the Council, the Metropolitan organized the first Apostolic Exarchate for Russian Catholics with Most Reverend Leonid Feodorov,[13] formerly a Russian Orthodox seminarian, as the first Exarch.

On 19 May 1917, Vladimir Abrikosov, who along with his wife Anna Abrikosova, had long been the driving force behind the formerly underground Russian Catholic parish in Moscow, was ordained to the priesthood by Metropolitan Andrey Sheptytsky of the Ukrainian Greek-Catholic Church.[14] Even though the ordination of married men to the priesthood is allowed by the canon law of the Eastern Catholic Churches, the Abrikosovs had already taken a vow of chastity[15] in a ritual which the rule of the Dominican Third Order at the time only very rarely permitted to married couples and only after first receiving the approval of "a prudent spiritual director."[16]

On the feast of St. Dominic in August 1917, Anna Abrikosova took vows as a Dominican sister, assuming at that time her religious name in honor of Catherine of Siena, and founded a Greek-Catholic religious congregation of the Order in her Moscow apartment. Several of the women among the secular tertiaries joined her in taking vows as well. Thus was a community of the Dominican Third Order Regular, with Father Vladimir Abrikosov as its chaplain, established in what was soon to be Soviet Russia. Mother Catherine took as her motto in the religious life, "Christ did not come down from the Cross, they took Him down dead."[17]

According to Father Georgii Friedman, Mother Catherine and the Sisters made an unusual choice for a religious community, inspired, it is believed, by the example of the Discalced Carmelite Martyrs of Compiègne during the French Revolution, "In addition to the three usual religious vows, the sisters took a fourth vow, to suffer for the salvation of Russia. God heard their desire, and soon they were to suffer much, for many years."[18]

The October Revolution and Anti-Catholic religious persecution soon followed, dispersing Russian Greek Catholics to Siberia, the Gulag and the Russian diaspora throughout the world.

At the same time, though, conversions continued to take place. In 1918, Fr. Potapy Emelianov, a priest of the Old Ritualist tradition within Russian Orthodoxy, entered into communion with the Holy See along with his entire parish, which was located at Nizhnaya Bogdanovka, near Lugansk, in modern Ukraine.[19][20][21]

Meanwhile, Exarch Leonid Feodorov made presentations, participated in discussions with Orthodox clergy,[22] including Patriarch Tikhon of Moscow and Metropolitan Benjamin of Petrograd. At the time, Patriarch Tikhon was faced with the ongoing Soviet-backed Living Church Schism and was determined defend the hard won independence of the Moscow Patriarchate from again being lost to control by the State. For this reason, Patriarch Tikhon was both meeting regularly to discuss possible reunion with both the Exarch and with Father Vladimir Abrikosov. The Patriarch was also urging those Orthodox clergy and laity who remained loyal to him to similarly meet with the Russian Catholics in order to to discuss the possible reunion of the Russian Orthodox Church with the Holy See under the terms laid down at the Council of Florence in 1439. [23]

In the spring of 1923, along with multiple codefendants including Archbishop Jan Cieplak and Monsignor Konstanty Budkiewicz, Exarch Leonid Feodorov was prosecuted for counterrevolution and anti-Soviet agitation by Nikolai Krylenko and sentenced to ten years in the Soviet concentration camp at Solovki. Released in 1932, he died three years later.[24][25]

Missions also continued among White émigrés in the Russian diaspora. Following her conversion, Hélène Iswolsky regularly attended the Divine Liturgy at the Church of the Holy Trinity, located near the Porte d'Italie in Paris. She later praised the pastor, Mgr. Alexander Evreinov, in her memoirs. Mgr. Alexander, Iswolsky wrote, offered the Byzantine Rite without the Latin Rite borrowings commonly added in Galicia and, "one might have thought oneself at an Orthodox service, except that prayers were offered for the Pope and our hierarchical head, the Archbishop of Paris." Iswolsky added that the chapel, although humble, "was decorated in the best of taste and according to the strictest Russian religious style; the iconostasis was the work of a Russian painter well-versed in ancient Eastern iconography. The central panel was a faithful copy of Rubleff's Trinity."[26]

In 1928, a second Apostolic Exarchate was set up, for the Russian Greek Catholics in China, based at Harbin in Manchuria; the Russian Catholic Apostolic Exarchate of Harbin.[10]

The Collegium Russicum, which was founded on August 15, 1929 by Pope Pius XI, was intended to train Russian Greek Catholic priests to serve as missionaries in the growing Russian diaspora of anti-communist political refugees and, despite the anti-religious persecution taking place in the Soviet Union, in that very country. The money for the college building and its reconstruction was taken from an aggregate of charity donations from faithful all over the world on the occasion of the canonization of St. Thérèse of Lisieux and the Pope chose to place the Russicum under her patronage.

In 1932, Russian Orthodox Archbishop Bartholomew Remov was secretly received into the Russian Greek Catholic Church by Bishop Pie Eugène Neveu. After Remov's conversion became known to Joseph Stalin's NKVD, the Archbishop was arrested on 21 February 1935 and was accused of being, "a member of the Catholic group of a counterrevolutionary organization attached to the illegal Petrovsky Monastery" and of anti-Soviet agitation.[27]

On June 17, 1935, a closed session of the Military Collegium of the Supreme Court of the Soviet Union sentenced Remov, "to the supreme penalty, death by shooting, with confiscation of property. The sentence is final and no appeal is allowed."[28] Metropolitan Bartholomew Remov was executed soon after.

Following the outbreak of the Second World War, several Greek Catholic Jesuit priests who had graduated from the Russicum, including Frs. Walter Ciszek, Pietro Leoni, Ján Kellner, Viktor Novikov, and Jerzy Moskwa, used the ensuing chaos as a means of entering the U.S.S.R. incognito with the intention of running clandestine apostolates there. All were captured almost immediately,[29] having been betrayed by Alexander Kurtna, a convert from Estonian Orthodoxy, former Russicum seminarian, and NKVD mole, who worked between 1940 and 1944 as a lay translator for the Vatican's Congregation for the Eastern Churches. Ironically, Kurtna and Fr. Walter Ciszek, who had been friend at the Russicum, met once again in 1948 as fellow political prisoners in the Norillag labor camp region of the Soviet Gulag.[30][31]

Meanwhile, because of the rigorous training and spiritual formation that Anna Abrikosova had given to the surviving sisters of her convent and the converts they made in secret over the decades following their arrests, the Russian Greek Catholic Church continued to exist on Soviet soil among both the sisters and the laity, even when there were no longer any Russian Catholic priests left to administer the Sacraments. This continued until 1979, when the surviving Sisters arranged for Soviet Jewish convert and former Jazz saxophonist Georgii Davidovich Friedmann to be secretly and illegally ordained by a Bishop of the underground Ukrainian Greek Catholic Church.[32]

Following the collapse of the Soviet Union, the surviving Russian Greek Catholics, many of whom were directly connected to the Greek Catholic community of Dominican Sisters founded in August 1917 by Mother Catherine Abrikosova, began to appear in the open. At the same time, the martyrology of the Russian Greek Catholic Church began to be investigated.[33]

In 2001, Exarch Leonid Feodorov was beatified during a Byzantine Rite Divine Liturgy offered in Lviv by Pope John Paul II.[24][25]

In 2003, a positio towards the Causes for Beatification of six of what Fr. Christopher Zugger has termed, "The Passion bearers of the Russian Catholic Exarchate":[34] Fabijan Abrantovich, Anna Abrikosova, Igor Akulov, Potapy Emelianov, Halina Jętkiewicz, and Andrzej Cikoto; was submitted to the Holy See's Congregation for the Causes of Saints by the Bishops of the Catholic Church in Russia.[35]

With the religious freedom experienced after the fall of Communism, there were calls from the small number of Russian Greek Catholics to appoint an exarch to the long existing vacancy. Such a move would have been strongly objected to by the Russian Orthodox Church, causing Cardinal Walter Kasper to urge the Holy See to not act out of concern for damaging ecumenism. In 2004, however, the Vatican's hand was forced when a convocation of Russian Greek Catholic priests met in Sargatskoye, Omsk Oblast and used their rights under canon law to elect a Father Sergey Golovanov as temporary Exarch. The Vatican then moved quickly to replace Father Sergey with Bishop Joseph Werth, the Latin Church Apostolic Administrator of Siberia, based in Novosibirsk. Bishop Werth was appointed by Pope John Paul II as ordinary for all non-Armenian Catholic Church Eastern Catholics in the Russian Federation. By 2010, five parishes had been registered with civil authorities in Siberia, while in Moscow two parishes and a pastoral center operate without official registration. There are also communities in Saint Petersburg and Obninsk.[10]

In the Russian diaspora, there are Russian Catholic parishes and faith communities in San Francisco, New York City, El Segundo, Denver, Melbourne, Buenos Aires, Dublin, Paris, Chevetogne, Lyon, Munich, Rome, Milan, and Singapore.[citation needed] Many are all under the jurisdiction of the respective local Latin Church bishops. The communities in Denver,[36] Dublin, and Singapore do not have a Russian national character but exist for local Catholics who wish to worship in the Russo-Byzantine style.[citation needed] The community in Denver is currently under the jurisdiction of the Ruthenian Eparchy of Phoenix.

In a 2005 article, Russian Catholic priest Fr. Sergei Golovanov stated that three Russian Greek Catholic priests served on Russian soil celebrating the Russian Byzantine Divine Liturgy. Two of them used the recension of the Russian Liturgy as reformed by Patriarch Nikon of Moscow in 1666. The other priest used the medieval rite of the Old Believers, that is to say, as the Russian liturgical recension existed before Patriarch Nikon's reforms of the Russian Liturgy. All Eastern Catholics in the Russian Federation strictly maintain the use of Church Slavonic, although vernacular Liturgies are more common in the Russian diaspora.

As of 2014, the two Exarchates of Russia and Harbin are still listed in the Annuario Pontificio as extant, but they have not yet been reconstituted, nor have new Russian-Rite bishops been appointed to head them.

By 2018, there have been reports of 13 parishes and five pastoral points in Siberia with seven parishes and three pastoral points in European Russia. Some parishes serve the Ukrainians in Russia. The Ordinariate has minimal structure. A Byzantine Catholic mitered archpriest serves as Secretary to the Ordinary. There is a priest coordinator for the parishes in Siberia and a liturgical commission and a catechetical commission.[37]

Hierarchy

Uniate Church in the Russian Empire

Further information: Ruthenian Uniate Church

In 1807 the Russian Empire continued to appoint its own primates for the Ruthenian Uniate Church without confirming them with the Pope.

Metropolitans of Kiev

Following the Synod of Polatsk (1838), the Ruthenian Uniate Church was forcibly abolished on the territory of the Russian Empire, and its property, clergy, and laity were forcibly transferred to the Russian Orthodox Church.

Apostolic Exarchate of Russia

Further information: Russian Catholic Apostolic Exarchate of Russia

It is vacant since 1951, having had only two incumbents, both belonging to the Ukrainian Studite Monks (M.S.U., a Byzantine Rite Ukrainian Greek Catholic Church monastic order):

Apostolic Exarchate of Harbin

Further information: Russian Catholic Apostolic Exarchate of Harbin
Name Term Order Notes Refs
Fabijan Abrantovich 20 May 1928 – 1939 Marian Fathers Arrived in Harbin in September 1928. Recalled to Rome in 1933. Died 1946. [38]
Vendelín Javorka [cs] 1933–1936 Jesuit Apostolic administrator sede plena [38]
Andrzej Cikoto [be] 20 October 1939 – 13 February 1952 Marian Fathers 1933–1939 superior general of the Marian Fathers in Rome. Later made archimandrite. Died in office in prison

See also

Notes

  1. ^ Russian: Российская греко-католическая церковь, Rossiyskaya greko-katolicheskaya tserkov; Latin: Ecclesia Graeca Catholica Russica

References

  1. ^ Rocca, Francis X. (7 June 2017). "Feeling Abandoned, Russian Catholics Appeal to the Pope". Wall Street Journal. ISSN 0099-9660. Retrieved 21 September 2020.
  2. ^ "Russian Byzantine Catholic Church: caught between the Vatican and Russian Orthodox". Rome Reports. 10 July 2017. Archived from the original on 13 July 2017. Retrieved 21 September 2020.
  3. ^ "Apostolic Exarchate of Russia, Russia (Russian Rite)". GCatholic. Retrieved 21 September 2020.
  4. ^ The Beautiful Witness of the Eastern Catholic Churches, by Jon Anderson, The Catholic Herald, March 7, 2019.
  5. ^ Zugger 2001, pp. 12–14.
  6. ^ Historia o pozabiianiu bazilianów w połockiey cerkwi przez cara moskiewskiego etc. w roku 1705tym, dnia 30 Junia starego. Paris: Renou at Maulde. 1863.
  7. ^ Cracraft, James (1971). The Church Reform of Peter the Great. Stanford University Press. pp. 112–302. ISBN 978-0-8047-0747-3.
  8. ^ a b Korolevsky 1993, p. 251.
  9. ^ Korolevsky 1993, p. 249.
  10. ^ a b c Roberson, Ronald (2005). "Other Eastern Catholic Communities". The Eastern Christian Churches: A Brief Survey. University Press of the Pontifical Oriental Institute. ISBN 9788872103593 – via Catholic Near East Welfare Association.
  11. ^ Khomych, Taras (2006). "Eastern Catholic Churches and the Question of 'Uniatism'". Louvain Studies. 31 (3): 214–237. doi:10.2143/LS.31.3.2028184 – via ResearchGate.
  12. ^ Butcher, Brian A. (2016). "Other Eastern Orthodox Communities". In Kurian, George Thomas; Lamport, Mark A. (eds.). Encyclopedia of Christianity in the United States. Rowman & Littlefield Publishers. p. 1724. ISBN 978-1-4422-4432-0.
  13. ^ Zariczniak, Larysa (5 November 2015). "Metropolitan Sheptytsky's Importance to History". Ukrainian Echo. Retrieved 15 December 2020.
  14. ^ Korolevsky (1993), p. 311.
  15. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abriksova and the Eastern Rite Dominican Sisters, Translated and Self Published by Geraldine Kelley. Page 33.
  16. ^ Dominican Tertiaries Manual, (1952 Edition), pages 23-26, 350-353.
  17. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and Self Published by Geraldine Kelley. Page 358.
  18. ^ Osipova (2014), page 275.
  19. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 160-165.
  20. ^ Fr. Constantin Simon, S.J. (2009), Pro Russia: The Russicum and Catholic Work for Russia, Pontificio Istituto Orientale, Piazza S. Maria Maggiore, Roma. Pages 142-143.
  21. ^ The Life and Death of Father Potapy Emelianov (in Russian) by Pavel Parfentiev.
  22. ^ Парфентьев, Павел (2017). Служение блаженного Леонида Федорова в России. Православные католики Одессы.
  23. ^ Fr. Paul Mailleux, S.J. (2017), Blessed Leonid Feodorov: First Exarch of the Russian Catholic Church; Bridgebuilder between Rome and Moscow, Loreto Publications. Pages 155-187.
  24. ^ a b "Blessed Leonid Feodorov". CatholicSaints.Info. 12 February 2009. Retrieved 15 December 2020.
  25. ^ a b "Bl. Leonid Feodorov - Saints & Angels". Catholic Online. Retrieved 15 December 2020.
  26. ^ Iswolsky, Helen (1942). Light Before Dusk: A Russian Catholic in France, 1923-1941. Longmans, Green. pp. 57–59. OCLC 1737899.
  27. ^ Osipova 2003, p. 42.
  28. ^ Osipova 2003, p. 47.
  29. ^ Irina Osipova (2003), Hide Me Within Thy Wounds: The Persecution of the Catholic Church in the U.S.S.R., Germans from Russia Heritage Collection, North Dakota. Pages 137-176.
  30. ^ David Alvarez and Robert A. Graham, S.J. (1997), Nothing Sacred: Nazi Espionage Against the Vatican, Frank Cass, London. Pages 114-139.
  31. ^ David Alvarez (2002), Spies in the Vatican: Espionage and Intrigue from Napoleon to the Holocaust, University Press of Kansas. Pages 222-236, 316-318.
  32. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and self published by Geraldine Kelley. Pages 241-313.
  33. ^ "News from the Catholic Newmartyrs of Russia Program". Catholic Newmartyrs of Russia. 16 June 2002.
  34. ^ Zugger 2001, pp. 157–169.
  35. ^ "News from the Catholic Newmartyrs of Russia Program". Catholic Newmartyrs of Russia. 16 June 2002.
  36. ^ "Ss. Cyril & Methodius Russian Byzantine Community". St. Elizabeth of Hungary Parish. Archived from the original on 12 November 2017. Retrieved 26 October 2021.
  37. ^ "Католики византийского обряда в России".
  38. ^ a b Zugger 2001, p. 462.
  39. ^ Irina Osipova (2014), Brides of Christ, Martyrs for Russia: Mother Catherine Abrikosova and the Eastern Rite Dominican Sisters, Translated and self published by Geraldine Kelley. Page 257.
  40. ^ Alexander Solzhenitsyn (1973), The Gulag Archipelago: An Experiment in Literary Investigation: I-II, Harper & Row Publishers. Page 37.

Sources

  • Korolevsky, Cyril (1993). Metropolitan Andrew (1865-1944). Translated by Keleher, Serge. Fairfax, Virginia: Eastern Christian Publications. OCLC 52879869.
  • Osipova, Irina (2003). Hide Me Within Thy Wounds: The Persecution of the Catholic Church in the USSR. Fargo, North Dakota: Germans from Russia Cultural Preservation Foundation. ISBN 978-1-891193-38-5.
  • Zugger, Fr. Christopher (2001). The Forgotten: Catholics in the Soviet Empire from Lenin to Stalin. Syracuse University Press. ISBN 978-0-8156-0679-6.
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