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With good reason, Vatican II encourages the Eastern ecclesial realities to preserve and, if necessary, to rediscover their own traditions (also, even if not only, for ecumenical reasons). There are, however, certain aspects of the heritage of the Eastern Churches that require urgent revision in a spirit of consistency with the teachings of the Council. This is undoubtedly the case with regard to the anti-Jewish elements so specific to the entire Christian tradition (more or less generalised insults and judgments; substitutionary and appropriative perspectives; a purely instrumental use of the Jewish scriptures) and, in the absence of full reception of the Council, still reflected in the public prayers of the Romanian Greek-Catholic Church, to the detriment of that spirit of respect, fraternity, and dialogue theoretically embraced throughout the Catholic world today. In the light of Nostra aetate §4 and the subsequent developments that flowed from it, I shall try in this contribution to outline some possible criteria for reforming the offices of Holy Week, aiming to show that—at least in this particular case—it is not enough merely to refer to the OE, let alone to use it to justify a comfortable tendency towards inertia. Apart from the fact that it is this very Decree that speaks of a possible and necessary organic progress, we cannot ignore the more general spirit of renewal of the Council and its other documents (the NA, the SC, the DV, the GS). The challenge would be to engender a creative fidelity, which—while preserving the best of tradition—surpasses certain of its contingent elements. Full article

The Church of Christ is unity in diversity. Around the great centers of diffusion, the rites have been gradually defined as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of the history of a distinct people, by which its own manner of living the faith is manifested” (Code of Canons of the Eastern Churches can. 28 § 1). At the same time, the necessity of the existence of the sacred ministry for the celebration of the Eucharist and the Sacraments is the basis for the establishment of the hierarchy of bishoprics that are formed ontogenetically and diachronically around the primary diffusion center, recognized as the Mother Church or, starting from the IVth–Vth centuries, as the Patriarchates. The tensions between dissident factions culminated in the Ecclesiastical Schism of 1054, which separated Eastern Christianity from the Roman Church. The restoration of the unity of the Constantinopolitan Churches of Central and Eastern Europe began with the Union of Brest–Litovsk (1595–1596), which generated a process of gradual entry of the territories of the Eastern Churches into unity, in 1700 reaching Transylvania. The Greek Catholic Churches fought a pioneering struggle in asserting their own traditions in order to restore the unity of the Church. The Eastern churches that re-entered the unity of the Catholic Church faced a change of ecclesiological paradigm, being in a permanent struggle to preserve their own specificity and to affirm the unity. The signatories of the Union Acts rejected “the Uniatism” from the beginning, a fact accepted today within the theological dialogue between the Catholic Church and the Orthodox Churches, the canonical evolution and the treatises of Greek–Catholic theology being the result of a process of experimentation “from within” of unity and catholicity in the context of the modern and contemporary era. The United Churches have paved the way for the restoration of unity between East and West, being obligated to grasp different forms of canonical manifestation of unity in the absence of a Patriarchate in communion with the Church of Rome, during which they offer a reflection that fully grows through a theology of restoring the unity of the Church, benefiting today from the ecclesiological paradigm shift of Vatican II and by the conceptual tools provided by the traditions and the Code of Canons of the Eastern Churches. Full article

The Second Vatican Council and its Decree Orientalium Ecclesiarum played a significant role in the life of the Ukrainian Greek Catholic Church. Vatican II became a moment of unity as all the Ukrainian Greek Catholic bishops, including the newly released from exile Josyf Slipyj, gathered in Rome. The bishops had the unique opportunity to form a synod of bishops of the Ukrainian Greek Catholic Church. This synod would help to unite the UGCC faithful scattered around the world into one ecclesial structure and preserve their Eastern Catholic identity in the diaspora. The laity, theologians, and most bishops were in favor of convening the UGCC synod of bishops. However, many challenges arose after the council, as the Vatican Curia did not allow the Ukrainian bishops to form a synod. The decree Orientalium Ecclesiarum brought a new perspective to the understanding of the Eastern Catholic Churches and their ecclesiology. The decree was actively used in UGCC discussions to support the convocation of a UGCC synod. Unfortunately, the Vatican did not confirm the legal character of the document, and its canonical power with respect to the UGCC synod was questioned. This paper will analyze the discussions and argumentation of the Ukrainian patriarchal lay movement, theologian Victor Pospishil, bishops, the Roman Curia, and their role in the convocation of the UGCC synod in 1980. Full article

The Ukrainian Greek Catholic Church was officially liquidated by the Soviet authorities at the L’viv Pseudo-Council of 1946. However, the clergy and faithful who remained loyal to their Church formed an underground church structure. In the late 1950s and early 1960s, the underground Greek Catholics had special hopes for the revival of the UGCC. This was due to the easing of repression in the USSR after Stalin’s death and the preparation and convening of the Second Vatican Council. It was at this time that Pope John XXIII managed to secure the release of the head of the UGCC, Metropolitan Josyf Slipyj, who had spent 18 years in the Soviet labor camps and exile. At that time, many suspicions and accusations arose among the clergy and faithful of the underground UGCC due to insufficient information about the actions and decisions of the Council. In those years, a movement emerged that later grew into an apocalyptic sect (“Pokutnyky”). Ecumenical talks between the Vatican and the Russian Orthodox Church, the issue of patriarchal status for the UGCC, ritual disputes, and so on also caused a lot of discussion among the Greek Catholics in Ukraine. This paper is an attempt to provide a better understanding of the perception of the Vatican II decisions by underground Greek Catholics within their struggle for the existence and revival of their Church. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. Full article

This article examines the complex process of establishing a unified structure for the Ukrainian Greek Catholic Church (UGCC) within the post-World War II diaspora, focusing on the formation of the Bishops’ Conference and the concurrent pursuit of the recognition of patriarchal status. Building on earlier inter-diocesan meetings, efforts to create a coordinating body for the dispersed UGCC episcopate gained momentum in the 1950s, culminating in the establishment of the Episcopal Conference. However, these conferences progressively revealed significant internal disagreements, particularly concerning the scope of the Conference’s authority and its relationship with the Roman Curia. The release of Josyf Slipyj from Soviet imprisonment and his subsequent exile in Rome, coupled with the proclamation of the Decree on the Eastern Catholic Churches, dramatically altered this dynamic. Slipyj’s advocacy for ritual jurisdiction clashed with the Roman Curia’s desire for centralized control and the divergent views of individual bishops. Significantly, the growing activity of the laity, characterized by persistent demands for autonomy and patriarchal status, and fueled by disillusionment with Vatican policies, played a crucial role in shaping the UGCC’s trajectory. This analysis underscores the intricate interplay of canonical, political, and personal factors that influenced the UGCC’s attempts to forge a coherent identity and assert its rights in the post-war diaspora. Full article

Religious places represent one of the most significant categories of protected heritage. In Italy, however, places of worship belonging to minority communities often remain inconspicuous and are not legally recognized as part of the nation’s cultural heritage. Consequently, the histories of these communities face challenges in securing a space within the collective memory. This contribution, through a spatial approach and an interdisciplinary methodology, highlights the richness of the hidden heritage—both tangible and intangible—of the Greek Orthodox Church of the Nativity of St. John the Baptist in Turin. In particular, this research explores the role of the Greek language, which constitutes a significant element of intangible heritage for the community. Since the 1960s, regular celebrations in the Byzantine rite and the Greek language have been held in the Piedmontese capital. These biritual practices emerged in response to the demands of numerous Greek university students and families who revitalized the Orthodox presence in the territory during those years. In 2000, the Catholic Archdiocese granted the Greek Orthodox community the use of a church in the city’s historic center. This church is interpreted as a shared religious space, having undergone a transformation of identity over time: its Orthodox identity remains architecturally invisible, as the community continues to worship in a former Catholic church. Full article

The Ukrainian Greek Catholic Church (UGCC) is an Eastern Catholic Church that lives according to the Ukrainian–Byzantine Christian theological, liturgical, canonical and spiritual tradition and is in full and visible communion with the successor of Peter. Unity with the Roman Apostolic See has become one of the most important foundations of the UGCC’s identity, enriching its church life and strengthening its ecumenical ministry. As a sui iuris Church in the “family” of Catholic communion, the UGCC actively develops its ecumenical commitments with the Orthodox Churches and Protestant ecclesial communities. In this article, we will briefly examine how the UGCC developed its communion with the Bishop of Rome and how communion with the Apostolic See was a blessing for this Church, but at the same time sometimes became a threat to its existence in times of persecution by totalitarian regimes. We will also present the current religious context in which the UGCC operates, analyze some of its most important ecumenical initiatives and examine its participation in the development of interfaith dialogue in Ukraine. We will consider the challenges that the Russian invasion has brought to the UGCC and other religions in Ukraine, and how the UGCC, by developing communion with Rome, manages to witness the Gospel of life in the difficult circumstances of war and death. Full article

The Greek Catholic Church in Czechoslovakia found itself outlawed after its violent liquidation by the brachial communist power in 1950, and the members of this church were forced to convert to the Orthodox faith. This study explains the difficult process of renewal of the Greek Catholic Church and its structures in the context of the Ostpolitik of the Holy See, represented by the Vatican diplomat and later secretary of state Agostino Casaroli, and in the context of the political relaxation in Czechoslovakia in 1968, during the so-called Prague Spring. In addition to the scientific literature, this study is based on historical research carried out in the historical archive of the Secretariat of State in the Vatican within the Agostino Casaroli fund, which has so far been processed little. In the study, the author describes the most significant steps which lead to the official legalization of the Greek Catholic Church on June 13, 1968, as well as the difficult process of negotiating the terms of the restored church with the state-enforced Orthodox Church. Full article

This study explores Machiavelli’s perspective on the interplay between religion and political rule. Rather than being an enemy of religion itself, we argue that the Florentine thinker was critical of its particular interpretations and applications. Specifically, Machiavelli highlights the detrimental effects of certain religions and denominations (particularly Catholic Christianity) on virtue and political engagement, which (in his perspective) foster passivity and fatalism. On the other hand, Machiavelli sees religion as a tool for rulers to serve and defend their power. By dissecting Machiavelli’s views, we unveil his nuanced approach to the political value of religion. In short, we will argue that Machiavelli diverged from classical Greek and Roman philosophical systems; his view of Christianity as a tool for civil obedience marks an important shift towards modern political thought. Full article

This study concerns the design of a geocultural site in Huta Różaniecka. It is one of 166 sites prepared for the Kamienny Las na Roztoczu (Roztocze Stone Forest) Geopark project. The site is distinguished, on the one hand, by its interesting geology and geomorphology (exposures of Miocene sea shore with numerous fossils) and, on the other hand, by its quarries, stonemasonry traditions, and buildings (ruins of the Greek Catholic church). The aim of this paper is to present a model for building specialized documentation using a wide range of source materials, methods (field inventory, queries, interviews, high-precision Light Detection and Ranging-LiDAR measurements), tools (Leica ScanStation C10 laser scanner), and techniques (photography, Unmanned Aerial Vehicle-UAV, Terrestrial Laser Scanning-TLS). The applied research procedure model led to the construction of specialized documentation relating to the spatial dimension, natural features, and cultural context of the site. Taking into account the collected data, it should be concluded that the projected geocultural site at Huta Różaniecka, irrespective of the creation of a geopark, has great potential to build a tourist product that is attractive to a wide range of visitors. Full article

The current increase in religiously motivated radicalism is a serious social problem in various countries. Through our qualitative research, which was based on the knowledge and experience of experts recorded during the focus group interview, it was possible to identify the most frequent causes of religious radicalism in Slovakia today. The Slovak Republic, a small post-communist country in the region of Eastern Europe, served as an empirical example for research purposes. Following the research findings, a second research objective was set, namely to present the possibilities and contribution of citizen journalism that can play a key role in tracking, documenting and sharing cases of religious radicalism. The research presents the causes of religious radicalism and the optimal possibilities of citizen journalism, which would adequately respond to contemporary religious radicalism with the use of online media. The activities of “people’s journalists” appear not only as a trigger for public debate that takes place on social media, blogs, and independent journalistic platforms but also as a necessary voice calling for accountability and transparency of solutions concerning religious radicalism, which is inherently complex and a multifactorial process, often leading to extremism. This study attempts to answer the question of why civic engagement using online media is important in this issue. Full article

Religious tourism has developed in post-communist Romania, after decades of restrictions on the manifestation of the population’s religiosity. New monasteries and hermitages appeared and the number of travellers eager to arrive visit those and other religious places has increased. The purpose of this article is to support a sustainable orientation in the development of religious tourism in Romania. Content analysis of articles published by mass media in the last year regarding the two great Orthodox pilgrimages in Romania, to St. Parascheva in Iași and to St. Dimitrie the New in Bucharest, together with a thematic analysis of semi-structured interviews conducted with group or solitary travellers and the results of two participatory observations conducted at monasteries in Făgăraș Land highlighted the types of journey to religiously significant places in contemporary Romania, i.e., pilgrimages, journeys to father confessor, spiritual journeys, group religious journeys and secular visits, as well as the particularities of hospitality related to them. Involving local communities in hosting and preparing meals for travellers to hermitages and monasteries would reduce pressure on monastic communities and contribute to sustainable local development. The inclusion of local historical sites in journey itineraries to religious places, and the revitalization of traditional local crafts would also contribute to this development. Full article

The craft of painting icons on glass developed in the 17th century in Transylvania (Romania) following the spread of the news about the wooden icon of the weeping Mother of God in the church of Nicula. This news turned Nicula into a pilgrimage centre, and requests for reproductions of the icon led to the locals becoming glass painters. Because of the surplus of icons, some of the Nicula painters set up new icon-painting centres along the road to Brașov (to the south) and the other main trade routes of Transylvania. In order to highlight the potential for sustainable development associated with this craft and to stimulate the painting of icons in the traditional way, we conducted documentary research on the subject of icons on glass. This research revealed the local peculiarities of the icon painters’ workshops and their importance to the identity of the Romanian peasants in Transylvania. We also conducted a participatory observation carried out in Brasov, which revealed that the iconography courses in popular schools of arts and crafts were both a viable way of managing the relationship with the iconographic tradition and a means to capitalize on religious painting on glass as a cultural heritage resource. The research highlighted the way in which, to preserve the traditional dimension of the craft, it is useful to encourage students to use anonymous glass icons as models and to have limited involvement in model restoration. Full article

The poets in question belong to different generations, as well as different cultural, ethnic, and even religious backgrounds. Ethnically Mordvinian Zavyalov (b. 1957), who is also a noted scholar and translator from Ancient Greek and Latin, and ethnically Russian Chernykh (b. 1969), who is trained as a librarian and grew up among hippies, are both Eastern Orthodox Christians. Jaan Kaplinski (1941–2021), half Polish and half Estonian, was born and died a Roman Catholic, yet for a considerable part of his life, until his gradual switch from the Estonian language to Russian, considered himself a “pagan.” The article focuses on these poets’ different forms of engagement with the Holy Scripture and practices of the Christian Church. Zavyalov’s groundbreaking experimental poem Advent: Leningrad, 1941 (Рождественский пост, 2009) intertwines fragments of liturgical services and recommendations for fasting around the time of Christmas with the voices of the besieged city, dying from famine during WW II. His poem’s cathartic effect is remarkable: the death is negated by Christ’s birth and history starts anew. His most recent poem I Saw Jesus: And He Was Christ (Я видел Иисуса: и Он был Христос, 2022), which will be discussed in this article, engages with the Holy Scripture and the practices of the Russian Orthodox church in an even more direct way. Chernykh’s poetry of recent decades deals with the relevance of the Bible for a practicing Christian in a largely non-Christian world. Furthermore, Kaplinski’s posthumous Russian collection Winged Fingerprint (Отпечаток крылатого пальца), which is to be published in 2022, can be described as a dialog with the Biblical God and death “after the end of everything.” The most prominent voice in Estonian letters, Kaplinski transforms his later lyrical poetry written in Russian into a spirited prayer for the salvation of everything seemingly “insignificant”, left out of “larger history”. Full article