Постання Української держави як передумова автокефалії УПЦ (1991–2018)
DOI:
https://doi.org/10.35332/411-4677.2020.20.7Ключові слова:
автокефалія, автономія, Українська Православна Церква, Вселенський Патріархат, «старий», «новий» та «третій» Рим, Київський Патріархат., autocephaly, autonomy, Ukrainian Orthodox Church, Ecumenical Patriarchate, «old», «new» and «third» Rome, Kyiv Patriarchate.Анотація
У статті висвітлено питання боротьби за автокефалію Української Православної Церкви впродовж 1991–2018 років. Наведено відомості про найважливіші постаті та епохальні події, що мали вплив на подальший розвиток подій та логічним завершенням яких став юридичний документ Вселенської Патріархії – Синодальний Канонічний Томос про автокефалію Української Православної Церкви.
The article briefly reveals the issue of the struggle for autocephaly of the Ukrainian Orthodox Church during 1991-2018. Emphasis is placed on the fact that this struggle for the independence of the Ukrainian Church lasted for many centuries, but was most intensified with the independence of the state in 1991 because according to the apostolic rules (rule 34) and the decisions of the Ecumenical Councils ( 17th rule of IV and 38th rule of VI) there were all the necessary conditions for church independence. The problem of the division of the Ukrainian Church is analyzed, and in particular the Ukrainian Orthodoxy, as a result of foreign political influences, among which the largest is the encroachment on state and church independence by Moscow and the Moscow Patriarchate. The issues of the Conciliar Meetings of the Ukrainian Church at which the proclamation of church independence took place and the election of its Primates - His Holiness Patriarch of Kyiv and All Ukraine MstyslavSkrypnyk (June 5, 1990), His Holiness Patriarch VolodymyrRomaniuk (October 21-24, 1993), His Holiness Patriarch of Kyiv and all Rus-Ukraine FilaretDenisenko (October 22, 1995) are covered. Information on significant figures in the history of Ukrainian Orthodoxy in this period is given, as well as epoch-making or key events that influenced the further development of events, the logical conclusion of which was the legal document of the Ecumenical Patriarchate Synodal Canonical Tomos on the autocephaly of the Ukrainian Orthodox Churchare highlighted. The role of the Ukrainian Church, and in particular of St. Michael’s Golden-Domed Monastery, which is now the See of the Metropolitan of Kyiv and All Ukraine, in the events of the Orange and Dignity revolutions is mentioned.
