Changes

The dissolution of the Greek Catholic Church in territories governed by the [[Russian Empire]] was completed in 1875 with the abolition of the [[Eparchy of Kholm]].<ref>[http://www.stnicholaschurch.ca/content_pages/osbm/art_osbm.timeline.005.htm St. Nicholas Church]</ref>

The dissolution of the Greek Catholic Church in territories governed by the [[Russian Empire]] was completed in 1875 with the abolition of the [[Eparchy of Kholm]].<ref>[http://www.stnicholaschurch.ca/content_pages/osbm/art_osbm.timeline.005.htm St. Nicholas Church]</ref>

=== Return to Communion with Rome and Russian Empire persecution ===

=== Return to Communion with Rome and Russian Empire influence ===

[[File:St Josaphat Saint of Ruthenia.jpg|thumbnail|Saint Josaphat, Saint of Ruthenia, (1580-1623)]]

[[File:St Josaphat Saint of Ruthenia.jpg|thumbnail|Saint Josaphat, Saint of Ruthenia, (1580-1623)]]

The final step in the particularity of the Greek Catholic Church was the development of the [[Ukrainian language]] from the language of [[Kievan Rus]] between 1600 and 1800, a dialect that distinguished itself from [[Belarus]]ian and [[Ruthenia]]n.

The final step in the particularity of the Greek Catholic Church was the development of the [[Ukrainian language]] from the language of [[Kievan Rus]] between 1600 and 1800, a dialect that distinguished itself from [[Belarus]]ian and [[Ruthenia]]n.

The Austrians granted freedom of worship to the Greek Catholic Church and eliminated Polish influence. They also ordered that seminarians receive formal higher education (previously, priests had been informally educated by their parents) and organized institutions in [[Vienna]] and [[Lemberg]] to serve this purpose.<ref>Himka, John Paul. (1999). ''Religion and Nationality in Western Ukraine.'' McGill-Queen's University Press: Montreal and Kingston. Pg. 6.</ref> However, there was some fear in [[Rome]] that some elements of the Church might succumb to Orthodox apostasy:<ref>Conde, 1903, p. 448 "The sympathies that the [[Ruthenia]]ns had for the Russians, largely justified by the [[despot]]ism of the [[Pole]]s, led to repeated attempts at emancipation and a manifest tendency to strengthen ties with [[Russia]]. Though this tendency has almost completely disappeared today, it still remains a great danger for the Church, due to the political influence of [[Pan-Slavism]] fostered by the growing power of the Muscovite Empire and the efforts of some schismatics"</ref>. The Pope in 1891 sent Cardinal [[Agostino Ciasca|Ciasca]], who held the Lviv Synod from September to October of the same year; the Augustinians of Spain considered the Synod to be highly successful.<ref>Conde, 1903, p. 450"It is not in our plan to rework the history of the Lviv Synod, a significant event in the religious life of that country: suffice it to know that the people, agitated by internal discord, with wavering faith, and inclined towards the Russian schism, have been regenerated by the decisions of the Council, and are now strongly aligned with Rome."</ref>

The Austrians granted freedom of worship to the Greek Catholic Church and eliminated Polish influence. They also ordered that seminarians receive formal higher education (previously, priests had been informally educated by their parents) and organized institutions in [[Vienna]] and [[Lemberg]] to serve this purpose.<ref>Himka, John Paul. (1999). ''Religion and Nationality in Western Ukraine.'' McGill-Queen's University Press: Montreal and Kingston. Pg. 6.</ref> However, there was some fear in [[Rome]] that some elements of the Church might succumb to Orthodox apostasy:<ref>Conde, 1903, p. 448 "The sympathies that the [[Ruthenia]]ns had for the Russians, largely justified by the [[despot]]ism of the [[Pole]]s, led to repeated attempts at emancipation and a manifest tendency to strengthen ties with [[Russia]]. Though this tendency has almost completely disappeared today, it still remains a great danger for the Church, due to the political influence of [[Pan-Slavism]] fostered by the growing power of the Muscovite Empire and the efforts of some schismatics"</ref>. The Pope in 1891 sent Cardinal [[Agostino Ciasca|Ciasca]], who held the Lviv Synod from September to October of the same year; the Augustinians of Spain considered the Synod to be highly successful.<ref>Conde, 1903, p. 450"It is not in our plan to rework the history of the Lviv Synod, a significant event in the religious life of that country: suffice it to know that the people, agitated by internal discord, with wavering faith, and inclined towards the Russian schism, have been regenerated by the decisions of the Council, and are now strongly aligned with Rome."</ref>

At the end of the 19TH century, many faithful emigrated to the United States, Canada, and Brazil. Of the estimated 5 million Greek Catholics living in Central Europe at the start of the 20th century, only about 10,000 were outside the [[Austro-Hungarian]] borders. It was estimated that there were 3,134,000 Greek Catholics, mostly Ukrainians (and the rest Poles) in the Metropolis of Lviv, including its suffragan eparchies of Stanislav (or Ivano-Frankivsk) and Przemyśl, while the Metropolis of Făgăraș and Alba Iulia with its suffragans of Lugoj, Oradea, and Gherla had 1,267,000 Greek Catholics, mostly Romanians (and the rest Hungarians). In Hungary, the eparchies of Mukachevo and Prešov, suffragans of the Archdiocese of Esztergom, had 562,000 faithful, mostly Ruthenians (and the rest Slovaks and Hungarians), and the eparchy of Križevci, suffragan of the Archdiocese of Zagreb, had 25,000 faithful, both Croats and Ruthenians.<ref>Historical Atlas of Central Europe. Written by Paul Robert Magocsi</ref>

At the end of the 19th century, many faithful emigrated to the United States, Canada, and Brazil. Of the estimated 5 million Greek Catholics living in Central Europe at the start of the 20th century, only about 10,000 were outside the [[Austro-Hungarian]] borders. It was estimated that there were 3,134,000 Greek Catholics, mostly Ukrainians (and the rest Poles) in the Metropolis of Lviv, including its suffragan eparchies of Stanislav (or Ivano-Frankivsk) and Przemyśl, while the Metropolis of Făgăraș and Alba Iulia with its suffragans of Lugoj, Oradea, and Gherla had 1,267,000 Greek Catholics, mostly Romanians (and the rest Hungarians). In Hungary, the eparchies of Mukachevo and Prešov, suffragans of the Archdiocese of Esztergom, had 562,000 faithful, mostly Ruthenians (and the rest Slovaks and Hungarians), and the eparchy of Križevci, suffragan of the Archdiocese of Zagreb, had 25,000 faithful, both Croats and Ruthenians.<ref>Historical Atlas of Central Europe. Written by Paul Robert Magocsi</ref>

On February 22, 1903, the Tsar decreed religious freedom, allowing the Greek Catholic Church to function. This Church prospered under the charismatic leadership of Metropolitan [[Andrey Sheptytsky]], who was the archbishop of Lviv from 1900 to 1944. In 1907, [[Pope Pius X]] orally and secretly gave him full powers to organize the Byzantine Rite Church in the Russian Empire.<ref>Bishop Michel D'Herbigny SJ and Russia: A Pre-ecumenical Approach to Christian Unity, p. 56. Author: Léon Tretjakewitsch. Editor: Augustinus-Verlag, 1990. ISBN 3761301626, 9783761301623</ref> Sheptytsky was internally exiled in Russia between 1914 and 1917, and upon his return to Lviv, using the powers granted by Pius X, on May 29, 1917, he created the "Apostolic Exarchate for Byzantine Rite Ukrainian Faithful in Russia and Siberia," appointing Abbot [[Klymentiy Sheptytsky]] as Exarch, confirmed by [[Pope Benedict XV]] on February 24, 1921. On May 28, 1917, he appointed the first Apostolic Exarch for the Greek Catholics of Russia (''Exarchia apostolica pro catholicis ritus byzantini in Russia''), [[Leonid Feodorov]], who was confirmed by Benedict XV on March 1, 1921.<ref>Rome-Moscou: l'ostpolitik du Vatican, p. 29. Author: Mireille Maqua. Editor: Cabay, 1984. ISBN 2870772319, 9782870772317</ref>

On February 22, 1903, the Tsar decreed religious freedom, allowing the Greek Catholic Church to function. This Church prospered under the charismatic leadership of Metropolitan [[Andrey Sheptytsky]], who was the archbishop of Lviv from 1900 to 1944. In 1907, [[Pope Pius X]] orally and secretly gave him full powers to organize the Byzantine Rite Church in the Russian Empire.<ref>Bishop Michel D'Herbigny SJ and Russia: A Pre-ecumenical Approach to Christian Unity, p. 56. Author: Léon Tretjakewitsch. Editor: Augustinus-Verlag, 1990. ISBN 3761301626, 9783761301623</ref> Sheptytsky was internally exiled in Russia between 1914 and 1917, and upon his return to Lviv, using the powers granted by Pius X, on May 29, 1917, he created the "Apostolic Exarchate for Byzantine Rite Ukrainian Faithful in Russia and Siberia," appointing Abbot [[Klymentiy Sheptytsky]] as Exarch, confirmed by [[Pope Benedict XV]] on February 24, 1921. On May 28, 1917, he appointed the first Apostolic Exarch for the Greek Catholics of Russia (''Exarchia apostolica pro catholicis ritus byzantini in Russia''), [[Leonid Feodorov]], who was confirmed by Benedict XV on March 1, 1921.<ref>Rome-Moscou: l'ostpolitik du Vatican, p. 29. Author: Mireille Maqua. Editor: Cabay, 1984. ISBN 2870772319, 9782870772317</ref>