Papa Petar IV. aleksandrijski (lat.: Petrus, grčki: Πέτρος, arapski: بيتروس) bio je koptski papa Aleksandrije od 567. do 569. godine.

Prethodnik i ustoličenje
Papa Petar IV. je naslijedio papu sv. Teodozija I. aleksandrijskog, koji je bio posljednji papa kojeg su priznavale obje Crkve, i Orijentalna i Istočna pravoslavna Crkva kao patrijarha u Aleksandriji. Radi svojih tvrdih miafizitskih stavova, godine 536. Teodozije je bio prognan po zapovijedi cara Justinijana I. jer se s njim nije slagao oko odluka sabora iz Kalcedona. Kopti su ga, iako utamničenog, i nadalje priznavali za svoga papu sve do njegove smrti. Teodozije je bio zatvoren ukupno 28 godina u tamnici u Gornjem Egiptu gdje je i umro 567. godine. Nakon njegove smrti Kopti su izabrali Petra IV. za njegovog nasljednika koji je, također, bio prisiljen ostati izvan Aleksandrije radi svoga miafizitskog vjerovanja koje su osporavali istočni pravoslavni carevi, jer nije bilo u skladu s vjerovanjem usvojenim na Kalcedonskom saboru.
Međutim, ni Petar IV. nije štedio svoje neistomišljenike, pa je tako, prema navodima koptske enciklopedije, odbio priznati patrijarha antiohijske Crkve Crnog Pavla, što je umalo dovelo do sukoba između dviju Crkava.

Pozadina
Crni Pavao, patrijarh Antiohije iz VI. stoljeća bio je monofizit po vjerovanju. Rođen je u Aleksandriji, ali se preselio u Siriju gdje se i zamonašio u jednom tamošnjem samostanu. Bar Hebraeus, s kojim je dijelio monofizitsko nasuprot kalcedonskom vjerovanju, mu je dao blagoslov i postavio ga da bude patrijarh antiohijske Crkve.
Karijera Crnog Pavla bila je jako uzburkana radi monofizitskih uvjerenja, pa je stoga bio izložen progonu bizantijskih vlasti, te je, da bi se spasio, bio prisiljen skrivati se. Sklonište je pronašao na dvoru kršćanina, gasanidskog kralja al-Harih ibn Džabalaha (528. – 569.), kao i njegovog nasljednika Al-Mundhir III ibn al-Harith (569. – 581.) sve do pojave Muhameda i Islama.
Da bi obmanuo svoje progonitelje, pretvarao se da je prihvatio kalcedonsko učenje, pa je bio toplo primljen na carski dvor u Konstantinopolu gdje je umro nakon previranja unutar njegove antiohijanske Crkve. Za života je čak bio optužen za herezu triteizma, pa ga je radi toga papa Petar IV. izopćio. Tako se na obzoru nadvila nova prijetnja sukoba između dviju crkava. Kako bi se taj jaz premostio, biskup iz Edesse Jakov Baradej morao je prihvatiti Pavlovo izopćenje i pripremiti izaslanstvo biskupa da ode u Egipat kako bi se ponovno uspostavilo jedinstvo između Antiohije i Aleksandije, što je u konačnici i uspio te na taj način spasio Crkvu od novih sukoba.

Izvori

Pravoslavni sveci
Sirijski kršćanski kler
Koptski pape

Petar IV. Aleksandrijski


Patrouille Suisse er et kunstflyvnings team fra det schweiziske luftvåben Schweizer Luftwaffe. Teamet benytter seks Northrop F-5E Tiger II-jagerfly.

Patrouille Suisse blev grundlagt den 22. august 1964 med fire Hawker Hunter-fly. Teamet har også i 1968 optrådt med Dassault Mirage III-fly under navnet "Patrouille de Suisse Mirage", men optrådte ellers med de fire Huntere indtil 1970, hvor et femte fly, og senere et sjette fly, blev tilknyttet enheden. Enheden fløj med sine Hunters sidste gang i 1994, hvor man skiftede til det hurtigere og mere manøvredygtige amerikanske F-5E Tiger II.

I 2013 meddelte den schweiziske forsvarsminister, at enheden ville blive nedlagt i 2016, som følge af at de aldrende fly ville blive taget ud af tjenste. Det har været drøfet at lade enheden flyve med fire F/A-18C'ere.

Referencer

Eksterne henvisninger

 Officiel hjemmeside

Schweiz' militær
Etableret i 1964

Patrouille Suisse


Shimon HaTzadik est un quartier juif sis au nord de Jérusalem.

Établi vers 1890 par des fiducies séfarades à proximité de la tombe de Simon le Juste, d'où son nom, il est principalement connu pour le litige qui oppose les descendants de ses habitants juifs, expulsés lors de la guerre israélo-arabe de 1948, aux occupants des lieux arabes qui y ont été installés par la Jordanie et le considèrent comme une extension du quartier Cheikh Jarrah. L'installation de résidents juifs au début des années 2000 au terme d'une longue bataille juridique, a donné lieu à des heurts fréquents entre Juifs et Arabes, avec une flambée au cours de la crise israélo-palestinienne de 2021.

Histoire
En 1875, la tombe de Simon le Juste et ses environs, représentant une superficie de 17 anciens dounam et 464 coudées, est acquise par le Vaad haeda hasefaradit biYroushalayim (« Comité de la communauté séfarade de Jérusalem ») et Knesses Yisroël (« Assemblée d'Israël »), son équivalent ashkénaze. En 1890, le comité séfarade acquiert la totalité de l'achat, et fait construire six batei heqdesh (maisons pour indigents) grâce aux dons de communautés judéo-maghrébines incise|les occupants y sont logés pendant trois ans, après quoi ils doivent laisser la place à de nouveaux habitants, élus par tirage au sort. La première pierre est posée en présence des rabbins et dignitaires communautaires le 26 septembre. D'autres maisons privées sont construites ensuite, et le reste est converti en terrains agricoles ou oliveraies.

En 1916, treize familles soit quarante-cinq personnes sont recensées et sous l'essor d'un flux migratoire encouragé par la naissance d'un autre quartier, Nahalat Shimon, ils sont plusieurs centaines à la veille des émeutes arabes de 1936. Lors de celles-ci, les Juifs quittent provisoirement les lieux mais y retournent après quelques mois.

Pendant la guerre d'indépendance, les habitants du quartier subissent des attaques en provenance du quartier Cheikh Jarrah et le 7 janvier 1948, trois Juifs ont été tués par les tirs de gangs arabes qui font également des blessés. Le mardi 2 avril 1948, les autorités britanniques somment les habitants des quartiers juifs de quitter les lieux pour leur propre sécurité. Onze jours plus tard, c'est en passant par ces quartiers désertés que 78 passagers (patients, personnel soignant, ainsi que des universitaires et combattants) à destination de l'hôpital Hadassah sont tués, et l'unité Harel du Palmah qui voulait leur porter secours, s'en voit empêchée par les Britanniques. Le Palmah conquiert Cheikh Jarrah et les quartiers juifs pendant la fête de la Pâque mais les Britanniques exigent leur retrait au motif qu'ils ont besoin des voies de transport. La zone passe alors sous contrôle jordanien. En 1954, le commissaire jordanien pour les propriétés ennemies permet, en coopération avec l'UNRWA, aux réfugiés palestiniens qui ne peuvent plus retourner dans leur propriété en Israël, de s'installer dans une zone voisine et de construire deux chambres chacune avec des conditions de location de 33 ans.

Quartier de Jérusalem

Shimon HaTzadik (quartier)


Gibsons is a coastal community of 4,605 in southwestern British Columbia, Canada on the Sunshine Coast, along the Strait of Georgia.

Although it is on the mainland, the Sunshine Coast is not accessible by road. Vehicle access is by BC Ferries from Horseshoe Bay in West Vancouver, a 40-minute crossing; or by a ferry from Powell River to Earls Cove, north of Sechelt. The town is also accessible by water, by float plane to the harbour, and by small aircraft to Sechelt Airport, approx. 20 km to the northwest.

Gibsons is best known in Canada as the setting of the popular and long running CBC Television series The Beachcombers, which aired from 1972 to 1990. The storefront "Molly's Reach" (now a cafe), the restored tug Persephone, and a display about the series at the Sunshine Coast Museum and Archives are popular attractions. Other films that have used Gibsons as a location include Charlie St. Cloud (2010), starring Kim Basinger and Zac Efron (as a stand-in for Marblehead, Massachusetts); and Needful Things (1993), starring Max von Sydow and Ed Harris.

History
The land currently known as Gibsons is part of the traditional and ancestral lands of the Sḵwx̱wú7mesh Úxwumixw, which also includes parts of Greater Vancouver and the Squamish River watershed. Sḵwx̱wú7mesh oral history tells that the region around Gibsons was the birthplace of the Squamish people after what is called The Great Flood.

The European settlement town of Gibsons was established in 1886 by George Gibson and his sons. It was incorporated in 1929 as Gibson's Landing, and in 1947 was renamed Gibsons at the residents' request. The town two main sections are:

 Lower Gibsons, the mostly residential seaside area that includes Gibsons Marina, Molly's Reach, and Winegarden Park, with an auditorium that hosts live performances in the summer. It also has shops and restaurants catering mostly to vacationers.
 Upper Gibsons, along the Sunshine Coast Highway (BC Highway 101), with commercial areas including Sunnycrest Mall, the town's two major supermarkets, a variety of fast food restaurants, the largest elementary school, and the high school.

Gibsons is the first town in British Columbia to accept styrofoam at its recycling facility, the Gibsons Recycling Depot. Its staff has traveled widely to promote styrofoam recycling; founder Buddy Boyd was invited to address an international Zero Waste conference in Florianopolis, Brazil.

Economy
The Sunshine Coast has seen a three-decade transition from a forestry- and fishing-based economy to a more diverse one with construction trades, business services, retail and tourism becoming prominent.

Gibsons is a popular retirement destination. It has also attracted artists and musicians, professionals who commute by ferry into nearby Vancouver, and remote workers.

Between 2001 and 2006, its population grew 7.1% compared with BC's overall growth rate of 5.3%. In 2006, the median resident age was 50.2 years, compared with the provincial median of 40.8 years.

Climate
Gibsons is in a temperate coastal climate, with mild, rainy winters and warm, dry summers. The regions's landscape is in a temperate rainforest.

Demographics
In the 2021 Census of Population conducted by Statistics Canada, Gibsons had a population of 4,758 living in 2,282 of its 2,482 total private dwellings, a change of  from its 2016 population of 4,605. With a land area of , it had a population density of  in 2021.

Ethnicity

Religion
According to the 2021 census, religious groups in Gibsons included:
Irreligion (2,810 persons or 61.4%)
Christianity (1,515 persons or 33.1%)
Buddhism (75 persons or 1.6%)
Judaism (30 persons or 0.7%)
Sikhism (30 persons or 0.7%)
Hinduism (25 persons or 0.5%)
Islam (25 persons or 0.5%)
Other (75 persons or 1.6%)

Notable people
Ryan Dempster – major league baseball pitcher
Bruno Gerussi - actor, The Beachcombers
Peter Trower - poet and novelist
Ken Bell  - Canadian photographer during WWII
Lyn Vernon  – mezzo-soprano (later dramatic soprano), conductor, teacher
Paul George – environmentalist
Todd Bentley – evangelist
J.S. Woodsworth - politician, founder of the Canadian Commonwealth Foundation (predecessor to the New Democratic Party)
Grace MacInnis – politician and feminist
Paul Rudolph – cyclist and former guitarist & vocalist with the Pink Fairies
Don S. Davis – actor known for his roles as General George S. Hammond on Stargate SG-1 and Major Garland Briggs on Twin Peaks.
Devin Townsend – musician and frontman for Strapping Young Lad, Devin Townsend Project, and Devin Townsend Band.
Celso Machado - Brazilian guitarist and multi-instrumentalist
Garth "GGGarth" Richardson - music producer and recording engineer
Aristazabal Hawkes – bassist for the English indie rock band, a Mercury Music Prize, BRIT Awards and NME Awards nominee Guillemots (band)
Silas White – publisher, musician and politician
Skye Wallace - singer-songwriter
Warne Livesey - music producer and recording engineer for Midnight Oil and Matthew Good
Joey Cramer – actor
Velcrow Ripper - filmmaker
Rhys Fulber - musician and producer

Awards
Gibsons has won a number of awards:
In February 2005, Gibsons won the Berkeley Springs International Water Tasting contest, coming first in the world.

In October 2009, the town was declared the "Most Liveable Community in the World" (under 20,000 population) at the international Livcom Awards. Endorsed by the United Nations Environment Programme, the LivCom competition focuses on best practices for local environmental management.

In 2009 Gibsons won an Energy & Climate Action Award for Community Planning and Development from the Community Energy Association.  A major factor in the award was a new housing development, which will be heated by Canada's first publicly owned geoexchange system.
 World's Most Livable Community of under 20,000 (2009), United Nations-endorsed International Awards for Liveable Communities (LivCom). Gibsons also received First Place among all world cities in LivCom's "Planning for the Future" category.
 Energy & Climate Action Award in Community Planning and Development (2009), awarded by the Community Energy Association for development of the Upper Gibsons Neighbourhood Plan.
 Communities in Bloom awards – 2008 Provincial Champions; 2007 Provincial Champions award for Environmental Awareness; 2006 Provincial Champions for best floral displays.
 Best in the World Municipal Water (2005) award, Berkeley Springs Winter Festival of the Waters.
 OCP award, SmartGrowth BC, 2007
 National Research Council award for environmentally-sensitive development (2006)

Notes

References

External links

Populated places on the British Columbia Coast
Towns in British Columbia
Populated places in the Sunshine Coast Regional District
Populated places established in 1886
1886 establishments in British Columbia

Gibsons


غوروديشتشي  هي مدينة في مقاطعة فولغوغراد أوبلاست في روسيا.

يبلغ عدد سكانها حوالي 20313 نسمة.

أعلام
 ألبينا ديزهانابوف

مراجع

مدن مقاطعة فولغوغراد

غوروديشتشي (فولغوغراد)


The Ukrainian Greek Catholic Church (UGCC) is a major archiepiscopal sui iuris ("autonomous") Eastern Catholic church that is based in Ukraine. As a particular church of the Catholic Church, it is in full communion with the Holy See. It is the second-largest particular church in the Catholic Church after the Latin Church. The major archbishop presides over the entire Church but is not distinguished with the patriarchal title. The incumbent Major Archbishop is Sviatoslav Shevchuk.

The church regards itself as a successor to the acceptance of Christianity by Grand Prince Volodymyr the Great, the founder of the medieval state of Kievan Rus'. The foundation of the Orthodox Church in Rus' is traditionally dated to 988 AD. In 1596, by the terms of the Union of Brest, this Rus' or Ruthenian Church transferred from the ecclesiastical jurisdiction of the Ecumenical Patriarchate of Constantinople to the jurisdiction of the Holy See, thereby forming the Ruthenian Uniate Church. The "Union of Brest" was a treaty between the Ruthenian Orthodox Church in the Polish–Lithuanian Commonwealth, under the leadership of the Metropolitan of Kyiv, Galicia and All Ruthenia — Michael III — on one part, and the Latin Church under the leadership of Pope Clement VIII on the other part.

Following the partitions of Poland, the eparchies of the "Ruthenian Uniate Church" () were liquidated in the Russian Empire and the Kingdom of Prussia. Only the three eparchies that came under Austrian jurisdiction remained of the Brest Union. In 1963, the church was recognized as Ukrainian through the efforts of Yosyf Slipyi.

In 1963, the ordinary (or hierarch) of the church was granted the title of "Major Archbishop". He currently holds the title of "Major archbishop of Kyiv-Galicia". However, the hierarchs and faithful of the church acclaim their ordinary as "Patriarch" and have requested Papal recognition of this honour.

Names
In its early years, the church was called the "Ecclesia (Ruthena) unita" in Latin, often Anglicized as the "Ruthenian Uniate Church, where "Ruthenia" is the Anglicization of Rus' the medieval kingdom that ruled what is nowadays, Ukraine, Belarus and Western Russia, and "uniate" means "part of a union" in this case the Union of Brest (1595). However, the term "Uniate" became a term of abuse in writings by Orthodox authors, and fell of out favour among Greek Catholics themselves. The people in this church were referred to by the Catholic hierarchy primarily as Graeci catholici (Greek Catholics) because they used the "Greek" or Byzantine Rite, as well as more specifically Rutheni catholici (Ruthenian Catholics). The leader of the Church was called Metropolita Kioviensis or "Metropolitan of Kiev" and sometimes also "of Galicia and all Rus'" until 1805.

The Austrian Empire later used Griechisch-katolisch (German for "Greek Catholic") as a catch-all term for Eastern Catholics under its rule until 1918.

The Ruthenian population of Galicia and Bukovyna began to increasingly identify themselves as Ukrainian, emphasizing the connection to Ukrainians in the Russian Empire, in the late 19th and early 20th centuries. The papal statistical yearbook Annuario Pontificio began referring to the church as Ukrainian from 1912. In the wake of the creation of the West Ukrainian People's Republic in 1918, the church was also increasingly referred to as Ukrainian in pastoral letters. During the interwar period, the word "Ukrainian" was well-established in the diasporan parishes. Most documents from the Vatican did not officially change the church's name until 1963.

The first use of various names of the church are listed here.

 Uniate Church ( ) — since 1596, at its foundation;
 Ruthenian Uniate Church (, ) — from the 17th century, in official church documents;
 Greek Catholic Church (, ) — since 1774; by the decision of Empress Maria-Theresa, to distinguish it from the Roman Catholic and Armenian Catholic Churches);
 Ukrainian Catholic Church of the Byzantine Rite () — since 1912, in the papal statistical yearbook Annuario Pontificio);
 Ukrainian Catholic Church (, ) —since the early 1960s);
 Kyivan Catholic Church () — since 1999, approved by the Synod of Bishops of the UGCC.

History

Ruthenian Orthodox Church to the Union of Brest

The Ruthenian Greek Catholic Church was created with the Union of Brest in 1595/1596, yet its roots go back to the very beginning of Christianity in the Mediaeval Slavic state of Ruthenia. Byzantine missionaries exercised decisive influence in the area. The 9th-century mission of Saints Cyril and Methodius in Great Moravia had particular importance as their work allowed the spread of worship in the Old Church Slavonic language. The Byzantine-Greek influence continued, particularly with the official adoption of Byzantine rites by Prince Vladimir I of Kyiv in 988 when there was established the Ecumenical Patriarch of Constantinople Metropolis of Kyiv and all Ruthenia. Later at the time of the Great Schism (ca 1054) the Ruthenian (Rusyn) Church took sides and remained Orthodox.

Following the devastating Mongol invasion of Ruthenia and the sack of Kiev in 1240, Metropolitan Maximus of Kyiv moved to the town of Vladimir-on-Klyazma in 1299. In 1303, at the request of the Ruthenian kings of the Kingdom of Galicia–Volhynia (Ruthenia), Patriarch Athanasius I of Constantinople created a separate Metropolis of Halych which included the western parishes of the original Metropolis of Kyiv and all Ruthenia. The new metropolis did not last for long (inconsistently throughout most of the 14th century), and its new Metropolitan Peter of Moscow was consecrated as the Metropolitan of Kiev and all Ruthenia rather than Metropolitan of Halych.

Just before his death, Peter moved his episcopal see from Vladimir to Moscow. During his reign, the Metropolitanate of Lithuania was established in the Grand Duchy of Lithuania, while the Metropolis of Halych was also re-established after his death. In 1445, the Metropolitan Isidore, with his see in Moscow, joined the Council of Florence and became the papal legate for all Ruthenia and Lithuania. After Isidore suffered prosecution by the local bishops and royalty of the Grand Duchy of Moscow, he was exiled from Muscovy, while the Muscovite princes appointed their own Metropolitan Jonah of Moscow without the consent of the Ecumenical Patriarch of Constantinople.

For this reason, Patriarch Gregory III of Constantinople reorganized the Ruthenian Church in the Polish–Lithuanian Commonwealth. Its new primates were styled "Metropolitans of Kiev, Galicia and all Ruthenia". He appointed Gregory II Bulgarian as the new Greek Catholic primate, who rejoined the Ecumenical Patriarch of Constantinople under Dionysius I of Constantinople in 1470.

From the Union of Brest to the Partitions of Poland

This situation continued for some time, and in the intervening years what is now Western and Central Ukraine came under the rule of the Polish–Lithuanian Commonwealth. The Polish king Sigismund III Vasa was heavily influenced by the ideals of the Counter-Reformation and wanted to increase the Catholic presence in Ukraine. While the clergy of the Ruthenian lands were technically ruled from Constantinople, the Ruthenian Orthodox bishops were appointed by the Polish Catholic monarch, often with disastrous results. In the Eparchy of Volodymyr, for example, two different lay noblemen were both appointed as bishop by the Polish king. Both "bishops" hired mercenaries and fought a pitched battle over control of the Eparchy, before the Polish king finally stepped in and appointed one of the two candidates to an adjacent Orthodox See.

Meanwhile, the religious renewal caused by the Counter-Reformation among Latin Catholics in Poland and Lithuania drew the envy of Orthodox clergy. With the encouragement of the Society of Jesus, four bishops of the Ruthenian Church signed the Union of Brest in 1595, broke from the Ecumenical Patriarchate of Constantinople, and reunited with the Roman Catholic Church under the authority of the Holy See, while continuing to say the Byzantine Rite in Old Church Slavonic. The Union of Brest was also motivated by outrage over the insult to the Primacy of the See of Kiev implicit in the recent promotion of the See of Moscow to a Patriarchate by Jeremias II of Constantinople. In 1596 the Ruthenian Bishops finalized their agreement with the Holy See.

The union was not accepted by all the members of the Ruthenian Orthodox Church in these lands, and marked the creation of Greek Catholic Church and separate eparchies that continued to stay Orthodox among which were Lviv eparchy, Peremyshel eparchy, Mukachevo eparchy and Lutsk eparchy that at first accepted the union but later oscillated back and forth, depending on who was the Bishop.

There was an attempt to resolve the conflict between Orthodox and Greek Catholics by adopting "Articles for Pacification of Ruthenian people" in 1632. Following that, both churches existed legally in the Polish–Lithuanian Commonwealth with Metropolitans of Kyiv, one, Josyf Veliamyn Rutsky, Greek Catholic, and another, Peter Mogila, Orthodox.

Following the Union of Brest, the new Greek Catholic church was widely supported by both the Ukrainian clergy and local Christians. According to Ludvik Nemec, the creation of the Uniate church was a turning point for the development of Ukrainian national awareness - the separation from Russian-dominated Orthodoxy made the Ukrainian population more aware of the linguistic and cultural differences from Russia, and the Ukrainian identity started to sharply develop in the 16th and 17th century. Greek Catholicism became the dominating religion in Ukraine, and "the Ukrainians became almost strangers to the Russians".

At the same time, the Uniates were not treated on par with Roman Catholics in Poland-Lithuania; Greek Catholics were excluded from the Polish Senate, and bishops were to be supervised by Roman Catholic bishops. The Uniate church was neglected by Polish authorities, causing resentment towards Polish rule as well. As the result of being alienated from both Polish Roman Catholicism and Russian Orthodoxy, the Greek Catholic church in Ukraine had developed its own separate, Ukrainian identity. Greek Catholic bishops of Ukraine such as Josaphat Kuntsevych are considered the precursors of Ukrainian nationalism.

Impact of the Partitions of the Commonwealth

After the partitions of Poland, the original diocesan structure of the Ruthenian Uniate Church was split among the three states in the following way:
To the Russian Empire
 Archeparchy of Polotsk, Metropolitan of all Byzantine Catholics in Russia
 Eparchy of Brest
 Eparchy of Lutsk
 Eparchy of Lithuania

To the Kingdom of Prussia
 Eparchy of Supraśl

To the Habsburg monarchy
 Archeparchy of Lviv, Metropolitan of Galicia
 Eparchy of Chełm
 Eparchy of Przemyśl and Sambir

The Habsburg monarchy established the crown land of the Kingdom of Galicia and Lodomeria and also a territory called West Galicia, which in 1803 was merged with Galicia and Lodomeria. In 1804, the combined entities became a crownland of the Austrian Empire. The Greek Catholic Church was established on 1807 with its metropolitan see based in Lemberg. Its suffragan dioceses included Chelm and Przemyśl. Following the 1809 Treaty of Schönbrunn, the Austrian Empire was forced to cede most of the territory of the former West Galicia to the Duchy of Warsaw. In 1815, the final decision of Congress of Vienna resulted in the cession of West Galicia to the Russian Empire. The diocese of Chelm, which was located in West Galicia, ended up under the Russian jurisdiction.

The Russian emperor Pavel I of Russia restored the Uniate church, which was reorganized with three eparchies suffragan to metropolitan bishop Joasaphat Bulhak. The church was allowed to function without restraint (calling its adherents Basilians). The clergy soon split into pro-Catholic and pro-Russian, however, with the former tending to convert to Latin Catholicism, whilst the latter group, led by Bishop Iosif Semashko (1798–1868) and firmly rejected by the ruling Greek-Catholic synod remained largely controlled by the pro-Polish clergy with the Russian authorities largely refusing to interfere.

Following the Congress of Vienna, the Russian Empire occupied so-called West Galicia (formerly in Austrian Poland) and, temporarily, Tarnopol district, where a separate metropolitan of Galicia was established between 1809-1815. The territory of Kholm eparchy along with Central Polish territories became part of Congress Poland. The situation changed abruptly following Russia's successful suppression of the 1831 Polish uprising, aimed at overthrowing Russian control of the Polish territories. As the uprising was actively supported by the Greek-Catholic church, a crackdown on the Church occurred immediately.

The pro-Latin members of the synod were removed; and the Church began to disintegrate, with its parishes in Volhynia reverting to Orthodoxy, including the 1833 transfer of the famous Pochaiv Lavra. In 1839 the Synod of Polotsk (in modern-day Belarus), under the leadership of Bishop Semashko, dissolved the Greek-Catholic church in the Russian Empire, and all its property was transferred to the Orthodox state church. The 1913 Catholic Encyclopedia says that, in what was then known as 'Little Russia' (now Ukraine), the pressure of the Russian Government "utterly wiped out" Greek Catholicism, and "some 7,000,000 of the Uniats there were compelled, partly by force and partly by deception, to become part of the Greek Orthodox Church".

In the years following and preceding the Partitions, Catherine the Great played a huge rule in forcefully dismantling the Greek Catholic Church in Ukraine. She expressed disdain towards both Greek and Roman Catholicism while praising Protestant denominations, and was determined to reinstate Orthodoxy as the majority religion in Ukraine. As Russian troops entered Polish-controlled Ukraine to suppress the Bar Confederation, Catherine "unleashed an Orthodox missionary crusade against the Uniate parishes of Ukraine", and actively incited violence against Roman Catholics, Uniated and Jews, resulting in atrocities such as the Massacre of Uman.

Greek Catholic parishes were pressured to convert to Russian Orthodoxy, and priests who resisted were expelled. More than a thousand Ukrainian Uniate parishes were taken over by Orthodox priests. According to Larry Wolff of American Academy of Arts and Sciences, the years of Polish partitions were "years of lawless bullying in Ukraine, which remained in a state of suspended irregularity while Catherine fought her wars and negotiated the partition". Following the failure of Kościuszko Insurrection and the final partition of Poland, the persecution of Ukrainian Greek Catholics intensified, and the church was forbidden from accepting converts from Orthodoxy. Russian authorities harassed and arrested Uniate priests, while Russian Orthodox priests accompanied by Russian soldiers visited Ukrainian villages and intimidated the population into converting to Orthodoxy. Wolff notes that despite harsh persecution and heavy pressure, "the great majority of Uniates held fast to the Union."

Theodosius Rostocki wrote that in response to resistance encountered by Greek Catholics in Ukraine, Russian authorities took over the Uniate churches: "Wherever priests and people, in spite of threats and terrors, remained steadfast, then, even when they [the persecutors] had obtained only a few signatures from the community, they confiscated the church with all its furnishings, took the whole village under their spiritual administration ad drove out the Uniate priests." A 19th-century historian Edward Likowski commented on Catherine's death: "The eternal Judge called her to the justice of His judgment seat so that she might account for the rivers of blood and tears that flowed during her reign from millions of Uniates, solely on account of their religious conviction."

The dissolution of the Greek-Catholic Church in Russia was completed in 1875 with the abolition of the Eparchy of Kholm. By the end of the century, those remaining faithful to this church began emigrating to the U.S., Canada, and Brazil due to persecution by the Orthodox Church and the Russian Empire, e.g. the Pratulin Martyrs. Despite being once the majority religion in Ukraine, the Uniate church was now mostly confined to Eastern Galicia.

Within the lands of the Ukrainian Greek Catholic Church, the largest Eastern Catholic Church, priests' children often became priests and married within their social group, establishing a tightly knit hereditary caste.  Numbering approximately 2,000-2,500 by the 19th century, priestly families tended to marry within their group, constituting a tight-knit hereditary caste. In the absence of a significant culturally and politically active native nobility (although there was considerable overlap, with more than half of the clerical families also being of petty noble origin ), and enjoying a virtual monopoly on education and wealth within western Ukrainian society, the clergy came to form that group's native aristocracy. The clergy adopted Austria's role for them as bringers of culture and education to the Ukrainian countryside. Most Ukrainian social and political movements in Austrian-controlled territory emerged or were highly influenced by the clergy themselves or by their children. This influence was so great that western Ukrainians were accused by their Polish rivals of wanting to create a theocracy in western Ukraine.

The territory received by Austria in the partition of Poland included Galicia (modern western Ukraine and southern Poland). Here the Greek-Catholic Ruthenian (Ukrainian) peasantry had been largely under Polish Catholic domination. The Austrians granted equal freedom of worship to the Greek-Catholic Church and removed Polish influence. They also mandated that Uniate seminarians receive a formal higher education (previously, priests had been educated informally by their fathers), and organized institutions in Vienna and Lviv that would serve this function. This led to the appearance, for the first time, of a large, educated class within the Ukrainian population in Galicia. It also engendered a fierce sense of loyalty to the Habsburg dynasty. When Polish rebels briefly took control of Lviv in 1809, they demanded that the head of the Ukrainian Greek Catholic Church, Antin Anhelovych, substitute Napoleon's name in the Divine Liturgy for that of Austrian Emperor Francis I. Anhelovych refused, and was imprisoned. When the Austrians retook control over Lviv, Anhelovych was awarded the cross of Leopold by the Emperor.

As a result of the reforms, over the next century the Greek-Catholic Church in Austrian Galicia ceased being a puppet of foreign interests and became the primary cultural force within the Ukrainian community. Most independent native Ukrainian cultural and political trends (such as Rusynophilia, Russophilia and later Ukrainophilia) emerged from within the ranks of the Greek-Catholic Church clergy. The participation of Greek Catholic priests or their children in western Ukrainian cultural and political life was so great that western Ukrainians were accused of wanting to create a theocracy in western Ukraine by their Polish rivals. Among the political trends that emerged, the Christian social movement was particularly linked to the Ukrainian Catholic Church. Many people saw the Austrians as having saved the Ukrainians and their Church from the Poles, though it was the Poles who set into motion the Greek-Catholic cast of their church.

The Church in the Russian Empire and the Soviet Union

After World War I, Ukrainian Greek Catholics found themselves under the governance of the nations of Poland, Hungary, Romania and Czechoslovakia. Under the previous century of Austrian rule, the Ukrainian Greek Catholic Church attained such a strong Ukrainian national character that in interwar Poland, the Greek Catholics of Galicia were seen by the nationalist Polish and Catholic state as even less patriotic than the Orthodox Volhynians. Extending its Polonization policies to its Eastern Territories, the Polish authorities sought to weaken the UGCC. In 1924, following a visit with Ukrainian Catholic believers in North America and western Europe, the head of the UGCC was initially denied reentry to Lwów (the Polish name at the time for Lviv), only being allowed back after a considerable delay. Polish Catholic priests, led by their Latin bishops, began missionary work among Greek Catholics; and administrative restrictions were placed on the Ukrainian Greek Catholic Church.

After World War II Ukrainian Catholics came under the rule of Communist Poland and the hegemony of the Soviet Union. With only a few clergy invited to attend, a synod was convened in Lviv, which revoked the Union of Brest. Officially all of the church property was transferred to the Russian Orthodox Church under the Moscow Patriarchate, Most of the Ukrainian Greek Catholic clergy went underground. This catacomb church was strongly supported by its diaspora in the Western Hemisphere. Emigration to the U.S. and Canada, which had begun in the 1870s, increased after World War II.

According to Karel C. Berkhoff, during the Nazi occupation of Ukraine, the treatment of Christian churches by German authorities varied from denomination to denomination. The Nazi authorities were friendly towards Ukrainian Protestants and treated them with "magnanimity", and were left unsuppressed; pacifist denominations were specifically favoured as well. Meanwhile, Greek and Roman Catholics were harshly persecuted, something that Berkhoff attributes to "Nazi hostility to the Vatican combined with hostility to the Poles, who in Ukraine constituted the vast majority of these Christians". Roman Catholic and Uniate churches were closed, and Catholic clergy was a common target of Nazi executions. Nazi anti-Catholic policies were extended to Germans as well - the Catholic church in Mykolaiv was also forcefully closed, despite most of the parishioners being ethnic Germans.

In the winter of 1944–1945, Ukrainian Greek Catholic clergy were summoned to 'reeducation' sessions conducted by the NKVD. Near the end of the war in Europe, the state media began an anti-Ukrainian-Catholic campaign. The creation of the community in 1596 was discredited in publications, which went to great pains to try to prove the Church was conducting activities directed against Ukrainians in the first half of the 20th century.

In 1945, Soviet authorities arrested, deported, and sentenced to forced-labor camps in Siberia and elsewhere the church's metropolitan Yosyf Slipyi and nine other Greek Catholic bishops, as well as hundreds of clergy and leading lay activists. In Lviv alone, 800 priests were imprisoned. All the above-mentioned bishops and significant numbers of clergymen died in prisons, concentration camps, internal exile, or soon after their release during the post-Stalin thaw. The exception was metropolitan Yosyf Slipyi who, after 18 years of imprisonment and persecution, was released in 1963 thanks to the intervention of Pope John XXIII. Slipyi took refuge in Rome, where he received the title of Major Archbishop of Lviv, and became a cardinal in 1965.

The clergy who joined the Russian Orthodox Church were spared the large-scale persecution of religion that occurred elsewhere in the country (see Religion in the Soviet Union). In the city of Lviv, only one church was closed (at a time when many cities in the rest of Ukraine did not have a working church). Moreover, the western dioceses of Lviv-Ternopil and Ivano-Frankivsk were the largest in the USSR and contained the majority of the Russian Orthodox Church's cloisters (particularly convents, of which there were seven in Ukrainian SSR but none in Russia). Orthodox canon law was also relaxed on the clergy allowing them to shave beards (a practice uncommon to Orthodoxy) and conduct liturgy in Ukrainian as opposed to Church Slavonic.

The Ukrainian Catholics continued to exist underground for decades and were the subject of vigorous attacks in the state media. The clergy gave up public exercise of their clerical duties, but secretly provided services for many lay people. Many priests took up civilian professions and celebrated the sacraments in private. The identities of former priests could have been known to the Soviet police who regularly watched, interrogated and fined them, but stopped short of arrest unless their activities went beyond a small circle of people. New secretly ordained priests were often treated more harshly.

The church even grew during this time, and this was acknowledged by Soviet sources. The first secretary of the Lviv Komsomol, Oleksiy Babiychuk, claimed:

 in this oblast, particularly in the rural areas, a large number of the population adheres to religious practices, among them a large proportion of youth. In the last few years, the activity of the Uniates [Ukrainian Catholics] has grown, that of representatives of the Uniates as well as former Uniate priests; there are even reverberations to renew the overt activity of this Church.

After Stalin died, Ukrainian Catholics hoped this would lead to better conditions for themselves, but such hopes were dashed in the late 1950s when the authorities arrested even more priests and unleashed a new wave of anti-Catholic propaganda. Secret ordinations occurred in exile. Secret theological seminaries in Ternopil and Kolomyia were reported in the Soviet press in the 1960s when their organizers were arrested. In 1974, a clandestine convent was uncovered in Lviv.

During the Soviet era, the Ukrainian Greek Catholic Church did flourish throughout the Ukrainian diaspora. Cardinal Yosyf Slipyi was jailed as a dissident but named in pectore (in secret) a cardinal in 1949; he was freed in 1963 and was the subject of an extensive campaign to have him named as a patriarch, which met with strong support as well as controversy. Pope Paul VI demurred, but compromised with the creation of a new title of major archbishop (assigned to Yosyf Slipyi on 23 December 1963
), with a jurisdiction roughly equivalent to that of a patriarch in an Eastern church. This title has since passed to Myroslav Ivan Lubachivsky in 1984 and thereafter to Lubomyr Husar in 2000 and Sviatoslav Shevchuk in 2011; this title has also been granted to the heads of three other Eastern Catholic Churches.

In 1968, when the Greek Catholic Church was legalized in Czechoslovakia, a large-scale campaign was launched to harass recalcitrant clergy who remained illegal. These clergy were subject to interrogations, fines and beatings. In January 1969 the KGB arrested an underground Catholic bishop named Vasyl Velychkovsky and two Catholic priests, and sentenced them to three years of imprisonment for breaking anti-religious legislation.

Activities that could lead to arrest included holding religious services, educating children as Catholics, performing baptisms, conducting weddings or funerals, hearing confessions or giving the last rites, copying religious materials, possessing prayer books, possessing icons, possessing church calendars, possessing religious books or other sacred objects. Conferences were held to discuss how to perfect the methodology in combatting Ukrainian Catholicism in West Ukraine.

At times the Ukrainian Catholics attempted to employ legal channels to have their community recognized by the state. In 1956–1957, there were petitions to the proper authorities to request for churches to be opened. More petitions were sent in the 60s and 70s, all of which were refused. In 1976, a priest named Volodymyr Prokipov was arrested for presenting such a petition to Moscow. The response to these petitions by the state had been to sharpen attacks against the community.

In 1984 a samizdat Chronicle of the Catholic Church began to be published by Ukrainian Catholics. The founder of the group behind this publication, Yosef Terelya, was arrested in 1985 and sentenced to seven years imprisonment and five years of exile. His successor, Vasely Kobryn, was arrested and sentenced to three years of exile.

The Solidarity movement in Poland and Pope John Paul II supported the Ukrainian Catholics. The state media attacked John Paul II. The antireligious journal Liudyna i Svit (Man and the World) published in Kyiv wrote:

 Proof that the Church is persistently striving to strengthen its political influence in socialist countries is witnessed by the fact that Pope John Paul II gives his support to the emigre hierarchy of the so-called Ukrainian Catholic Church . . .. The current tactic of Pope John Paul II and the Roman Curia lies in the attempts to strengthen the position of the Church in all socialist countries as they have done in Poland, where the Vatican tried to raise the status of the Catholic Church to a state within a state. In the last few years, the Vatican has paid particular attention to the question of Catholicism of the Slavonic nations. This is poignantly underscored by the Pope when he states that he is not only a Pope of Polish origin, but the first Slavic Pope, and he will pay particular attention to the Christianization of all Slavic nations.

By the late 1980s there was a shift in the Soviet government's attitude towards religion. At the height of Mikhail Gorbachev's liberalization reforms the Ukrainian Greek Catholic Church was allowed again to function officially in December 1989. But then it found itself largely in disarray with the nearly all of its pre-1946 parishes and property lost to the Orthodox faith. The church, actively supported by nationalist organizations such as Rukh and later the UNA-UNSO, took an uncompromising stance towards the return of its lost property and parishes. According to a Greek-Catholic priest, "even if the whole village is now Orthodox and one person is Greek Catholic, the church [building] belongs to that Catholic because the church was built by his grandparents and great-grandparents."

The weakened Soviet authorities were unable to pacify the situation, and most of the parishes in Galicia came under the control of the Greek-Catholics during the events of a large scale inter-confessional rivalry that was often accompanied by violent clashes of the faithful provoked by their religious and political leadership. These tensions led to a rupture of relations between the Moscow Patriarchate and the Vatican.

Current situation

Membership
The Ukrainian Greek Catholic Church is the largest Eastern Catholic Church in the world. As of 2019, it had approximately 4.1 million members. In Ukraine, the UGCC is the second largest religious organization in terms of number of communities within the Catholic Church. The Ukrainian Greek Catholic Church has third most members in allegiance among the population of Ukraine after the Ukrainian Orthodox Church (Moscow Patriarchate) and the Orthodox Church of Ukraine. The Ukrainian Greek Catholic Church predominates in three western oblasts of Ukraine, including the majority of the population of Lviv, but constitutes a small minority elsewhere in the country.

The church has followed the spread of the Ukrainian diaspora and has some 40 hierarchs in over a dozen countries on four continents, including three other metropolitan bishops in Poland, the United States, and Canada. The Church in the diaspora including the United States and Canada is largely multi-ethnic. National surveys conducted since 2000 show that between 5.3% and 9.4% of Ukraine's total population are of the Ukrainian Greek Catholic Church. In surveys, 18.6-21.3% of believers or religious people in Ukraine were Greek Catholic. Worldwide, the faithful now number some 6 to 10 million, forming the second largest particular Catholic Church, after the majority Latin Church.

According to a 2015 survey, followers of the Ukrainian Greek Catholic Church make up 8.1% of the total population (excluding Crimea) and form the majority in 3 oblasts:

 Lviv Oblast — 59% of the population
 Ivano-Frankivsk Oblast — 57%
 Ternopil Oblast — 52%

Governance
Most Ukrainian Catholic Churches have moved away from Church Slavonic; church services are mainly in the Ukrainian language. Many churches also offer liturgies in a country's vernacular (i.e. German in Germany or English in Canada). Some parishes continue to celebrate the liturgy in Slavonic even today, however, and services in a mix of languages are not unusual.

In the early first decade of the 21st century, the major see of the Ukrainian Catholic Church was transferred to the Ukrainian capital of Kyiv. The enthronement of the new head of the church Major Archbishop Sviatoslav Shevchuk took place there on 27 March 2011 at the cathedral under construction on the left bank. On 18 August 2013, the Patriarchal Cathedral of the Resurrection of Christ was dedicated and solemnly opened.

On 5 July 2019, Pope Francis declared to the church's leaders during a meeting in the Vatican "I hold you in my heart, and I pray for you, dear Ukrainian brothers." He also advocated greater humanitarian aid to Ukraine and warned the Church's Bishops to show "closeness" to their "faithful." The Pope also told the Church leaders to that "fruitful" unity within the Church can be achieved through three important aspects of synodality: listening; shared responsibility; and the involvement of the laity.

Position on the 2022 Russian invasion of Ukraine
During the 2022 Russian invasion of Ukraine, the UGCC has promoted Ukrainian statehood and independence. It opened its churches and cathedrals to use as bomb shelters and warehouses. It has used its social organisations, such as Caritas, to provide humanitarian assistance. Several leading prelates, including Major Archbishop Sviatoslav Shevchuk, denounced the invasion and used their connections to the wider Catholic Church to gather support and provide information on the situation on the ground. Despite a few moments of tension between the leadership of the UGCC and Rome, namely over the inclusion of a Russian woman alongside a Ukrainian during the 2022 Good Friday Via Crucis, and the Pope's words regarding the assassination of Darya Dugina, Shevchuk often emphasised Francis' support for Ukraine during the war.

On 24 December 2022, during an audience, Major archbishop Sviatoslav handed over to Metropolitan Epiphanius for review a letter outlining the considerations of the UGCC hierarchs regarding the , which aims to replace the use of the old Julian calendar with the Revised Julian calendar. The primates decided to create a joint working group on specific proposals for calendar reform. The joint group is initiated on the occasion of the celebration of the 1700th anniversary of the First Ecumenical Council, held in Nicaea in 325. In this Council, in particular, the calendar principles of church life were determined.

On 1–2 February 2023 in Lviv-Briukhovychi, the Synod of Bishops of the UGCC decided that from 1 September 2023, the Ukrainian Greek Catholic Church in Ukraine will switch to a new style (Revised Julian calendar) for fixed holidays with the preservation of the current Paschalion, which was announced by Supreme Archbishop Sviatoslav on February 6, 2023. The calendar reform will have two stages. The first refers to all fixed holidays, and the second to the Easter date which would be kept in the old Julian. Parishes of the UGCC that are not ready to switch to the new style in 2023 have a transition period until 1 September 2025 to make the change.

On 6 February 2023, the Archeparchy of Przemyśl–Warsaw, taking into account the previous decision of the Ukrainian Greek Catholic Church in Ukraine and the opinion of the Delegates of the Joint Diocesan Council in Porszewice in June 2022, adopted a decree on the transition to the Revised Julian calendar from 1 September 2023.

On 22 March 2023, the Eparchy of Saints Peter and Paul of Melbourne, according to the decree of Bishop Mykola Bychok, decided that from 1 September 2023, the UGCC in Australia and Oceania will completely switch to the Gregorian calendar, including Easter.

According to the decree of Bishop Bohdan Dziurakh dated 22 April 2023, from 1 September 2023, the Ukrainian Catholic Apostolic Exarchate of Germany and Scandinavia completely switches to the Gregorian calendar, including Paschal, in contrast to the UGCC in Ukraine, in Poland.

On 9 June 2023, the Ukrainian Catholic Eparchy of the Holy Family of London, according to the decree of Bishop Kenneth Nowakowski, switches from 1 September 2023 to the Gregorian calendar, in particular with Easter.

Administration

Ruthenian Uniate (eparchies) and partition of Poland
 Vilno archeparchy (Metropolitan of Kyiv) → Russia
 Polotsk archeparchy (Polotsk) → Russia
 Smolensk archeparchy (Smolensk) → Russia
 Lutsk-Ostroh eparchy (Lutsk) → Russia
 Turow-Pinsk eparchy (Pinsk) → Russia
 Volodymyr-Brest eparchy (Volodymyr) → Suprasl eparchy in Germany
 Halych-Kamianets eparchy (Lviv) → Lemberg archeparchy (Metropolitan of Galicia) in Austria
 Chelm-Belz eparchy (Chelm) → Austria
 Przemysl-Sanok eparchy (Przemysl) → Austria

Greek Catholic church after the 1839 Synod of Polotsk
 Archeparchy of Lemberg (Lviv, Metropolitan of Galicia)
 Eparchy of Kulm and Belz (Chelm) covering Kingdom of Poland → territory lost due to Congress of Vienna
 Eparchy of Premissel and Saanig (Przemysl)
 added eparchy of Stanislau (Ivano-Frankivsk)
 added apostolic exarchate of Lemkowszczyna (Sanok)

Cathedrals
Ruthenian Uniate Church
(governing title Metropolitan of Kyiv, Galicia and all Ruthenia)
 1609–1746 Cathedral of the Theotokos, Vilnius by Hypatius Pociej
 1746–1809 Cathedral of Saint Trinity, Radomyshl
Ukrainian Greek Catholic Church
(governing title Metropolitan of Galicia, since 2005 – Major Archbishop of Kyiv-Galicia)
 1816–1946 St. George's Cathedral, Lviv
 1946–1989 Church liquidated by Soviet authorities (preserved on efforts of Josyf Slipyj at Santa Sofia a Via Boccea)
 1989–2011 St. George's Cathedral, Lviv
 2011–present Patriarchal Cathedral of the Resurrection of Christ, Kyiv

Current administrative division

Note: The Eparchy of Mukachevo belongs to the Ruthenian Greek Catholic Church rather than the Ukrainian Greek Catholic Church.

The Ukrainian Greek Catholic Church moved its administrative center from Western Ukrainian Lviv to a new cathedral in Kyiv on 21 August 2005. The title of the head of the UGCC was changed from The Major Archbishop of Lviv to The Major Archbishop of Kyiv and Halych.

The Patriarchal Curia of the Ukrainian Greek-Catholic Church is an organ of Sviatoslav Shevchuk, the head of the UGCC, Major Archbishop of Kyiv and Halych, which coordinates and promotes the common activity of the UGCC in Ukraine to make influence on society in different spheres: education, policy, culture, etc. The Curia develops action of the Church's structures, enables relations and cooperation with other Churches and major public institutions in religious and social areas for implementation of the Social Doctrine of the Catholic Church through everyday life.

In 2011 the church introduced territorial subdivisions in Ukraine, metropolia. A metropolitan bishop, an archbishop of main archeparchy, may gather own metropolitan synod, decisions of which shall be approved by the Major Archbishop.

This is a list of the eparchies of the church that are subject to the Major Archbishop:

 Metropolitis of Kyiv – Galicia (2005)
 Ukrainian Catholic Archeparchy of Kyiv (, previously as uniate diocese, 1996)
 Ukrainian Catholic Archiepiscopal Exarchate of Donetsk (2002)
 Ukrainian Catholic Archiepiscopal Exarchate of Odesa (2003)
 Ukrainian Catholic Archiepiscopal Exarchate of Lutsk (previously as uniate diocese, 2008)
 Ukrainian Catholic Archiepiscopal Exarchate of Crimea (2014 as administration in Odesa)
 Ukrainian Catholic Archiepiscopal Exarchate of Kharkiv (2014)
 Metropolis of Lviv (1808–2005, 2011)
 Ukrainian Catholic Archeparchy of Lviv (, 1539–1946, 1989)
 Ukrainian Catholic Eparchy of Sambir–Drohobych (1993)
 Ukrainian Catholic Eparchy of Zboriv (1993–2000)
 Ukrainian Catholic Eparchy of Stryi (2000)
 Ukrainian Catholic Eparchy of Sokal–Zhovkva (2000)
 Metropolis of Ternopil – Zboriv (2011)
 Ukrainian Catholic Archeparchy of Ternopil–Zboriv (1993)
 Ukrainian Catholic Eparchy of Buchach (2000)
 Ukrainian Catholic Eparchy of Kamyanets-Podilskyi (previously as united diocese, 2015)
 Metropolis of Ivano-Frankivsk (2011)
 Ukrainian Catholic Archeparchy of Ivano-Frankivsk (1885–1946, 1989)
 Ukrainian Catholic Eparchy of Kolomyia (1993)
 Ukrainian Catholic Eparchy of Chernivtsi (2017)
 Metropolis of Przemyśl–Warsaw (Poland, 1996)
 Ukrainian Catholic Archeparchy of Przemyśl–Warsaw (1087–1946, 1996)
 Ukrainian Catholic Eparchy of Wrocław-Koszalin (1996)
 Ukrainian Catholic Eparchy of Olsztyn–Gdańsk (2020)
 Metropolis of Winnipeg (Canada, 1956)
 Ukrainian Catholic Archeparchy of Winnipeg (1912)
 Ukrainian Catholic Eparchy of Edmonton (1948)
 Ukrainian Catholic Eparchy of Toronto and Eastern Canada (1948)
 Ukrainian Catholic Eparchy of Saskatoon (1951)
 Ukrainian Catholic Eparchy of New Westminster (1974)
 Metropolis of Philadelphia (United States, 1958)
 Ukrainian Catholic Archeparchy of Philadelphia (1913)
 Ukrainian Catholic Eparchy of Stamford (1956)
 Ukrainian Catholic Eparchy of Chicago (1961)
 Ukrainian Catholic Eparchy of Parma (1983)
 Metropolis of Curitiba (Brazil, 2014)
 Ukrainian Catholic Archeparchy of Curitiba (1962)
 Ukrainian Catholic Eparchy of Prudentópolis (2014)

Eparchies subject to the Major Archbishop without being in his metropolis:
 Ukrainian Catholic Eparchy of Buenos Aires (Argentina, 1968)
 Ukrainian Catholic Eparchy of Melbourne (Australia, New Zealand and Oceania, 1958)
 Ukrainian Catholic Eparchy of the Holy Family of London (England, Scotland and Wales, 1957)
 Ukrainian Catholic Eparchy of Saint Wladimir-Le-Grand de Paris (France, Switzerland and Benelux, 1960)

This is a list of eparchies of the church that are exempt (i.e. directly dependent on the Holy See):
 Ukrainian Catholic Apostolic Exarchate of Germany and Scandinavia* (1959)
 Ukrainian Catholic Apostolic Exarchate of Italy* (2019)

* Directly subject to the Holy See

As of 2014, the Ukrainian Greek Catholic Church is estimated to have 4,468,630 faithful, 39 bishops, 3993 parishes, 3008 diocesan priests, 399 religious-order priests, 818 men religious, 1459 women religious, 101 deacons, and 671 seminarians.

Monastic orders and religious congregations
List of orders and congregations

Male
 Order of Saint Basil the Great
 Studite Brethren
 Congregation of the Most Holy Redeemer
 Congregation of the Salesian Fathers of St. Don Bosco
 Miles Jesu
 Missionary Congregation of Saint Andrew the Apostle

Female
 Sisters of the Order of Saint Basil the Great
 Sisters Servants of Mary Immaculate
 Sisters of St. Joseph, the Spouse of the Virgin Mary (related to Sisters of St. Joseph)
 Sisters Catechists of Saint Anne (related to Sisters of Saint Anne)
 Sisters of the Holy Family
 Sisters of the Priest and Martyr St. Josaphat Kuntsevych
 Sisters of Mercy of St. Vincent de Paul (related to Daughters of Charity of Saint Vincent de Paul)
 Salesian Sisters
 Sisters of the Most Holy Eucharist
 Myrrh-bearing Sisters under the Protection of St. Mary Magdalene

Prison ministry of the Ukrainian Greek-Catholic Church

In contemporary Ukraine prison ministry of chaplains does not exist de jure. The prison pastoral care was at the very heart of the spirituality of the Ukrainian Greek-Catholic Church throughout her history. Prison Pastoral of the UGCC was restored in 1990 after the Church, formerly forbidden, emerged from the underground. Pastoral care has grown steadily from several establishments in the Western Part of Ukraine to more than 40 penal institutions in every region of the country. Since 2001 the UGCC is the co-founder of the Ukrainian Interdenominational Christian Mission "Spiritual and Charitable Care in Prisons" including twelve Churches and Denominations. This Mission is a part of the World Association of Prison Ministry. The most active prison chaplains are the Redemptorist Fathers.

In the year 2006 Lubomyr Husar established in the Patriarchal Curia of the UGCC the Department for Pastoral Care in the Armed Forces and in the Penitentiary System of Ukraine. This structure implements a general management of Prison Ministry. The chief of the Department is Most Rev. Michael Koltun, Bishop of Sokal and Zhovkva. The head of the Unit for penitentiary pastoral care is Rev. Constantin Panteley, who is directly responsible for coordination of activity in this realm. He is in direct contact with 37 priests in 12 eparchies who have been assigned responsibility for prison pastoral care. Those pastors ensure regular attendance of penitentiary facilities, investigatory isolators and prisons.

Ukrainian diaspora
The Ukrainian Catholic Church in the United States has limited growth opportunities, because in the United States and in other non-Ukrainian jurisdictions, many parishes choose to focus on immigrants from Ukraine and their children (during the time the children are subject to parental control) as opposed to making new converts. They maintain this characteristic by resisting the use of English in liturgies and, in some parishes, insisting on the use of the Julian Calendar to calculate dates of Christmas, Easter, and other religious holidays, thus placing themselves outside the U.S. mainstream. The Ukrainian Catholic Church considers the descendants of those who migrated from Ukraine to be part of a "diaspora." Around 40% of the diocesan priests in the diaspora are married, compared to 90% marriage rate of diocesan priests in Ukraine.

By the time the immigrants' children, and especially the immigrants' grandchildren, grow up, they have learned English in school, know little to no Ukrainian, and are otherwise fully assimilated into U.S. Most of the children are either members of the Latin Church or join some non-Catholic denomination.  To the extent that a Ukrainian Catholic Church in the United States is able to make progress toward adaptation (e.g. the use of English in its liturgies and in the conducting of parish business), the next group of immigrants arrives from the old country and insists that the church maintain its old world characteristics without change and all former progress is reversed. For this reason, many parishes and Eparchies have begun to focus on producing converts.

In Canada, the wave of immigration from Galicia in the late 19th and early 20th centuries led to the establishment of a number of Ukrainian Catholic churches in the Prairie provinces. The Ukrainian Catholic Church is also represented in other provinces, for example by the Ukrainian Catholic Eparchy of Toronto and Eastern Canada, which includes dioceses in Ontario, Quebec, and Nova Scotia, and the Ukrainian Catholic Eparchy of New Westminster in British Columbia.

De-Latinization vs. Traditionalism

Background

Even before the Second Vatican Council the Holy See declared it important to guard and preserve the customs and distinct forms for administering the sacraments in use in the Eastern Catholic Churches (Pope Leo XIII, encyclical Orientalium Dignitas). After the Russian Revolution of 1905, the 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.

In the Ukrainian Greek Catholic Church, liturgical de-latinization began with the 1930s corrections of the liturgical books by Metropolitan Andrey Sheptytsky. According to his biographer Cyril Korolevsky, Metropolitan Andrey opposed use of coercion against those who remained attached to Latin liturgical practices, fearing that any attempt to do so would lead to a Greek-Catholic equivalent of the 1666 Schism within the Russian Orthodox Church.

Following the 1964 decree Orientalium Ecclesiarum during the Second Vatican Council and several subsequent documents, Latinisations were discarded within the Ukrainian diaspora. Meanwhile, among Byzantine Catholics in Western Ukraine, forced into a persecuted and secret existence following the Soviet ban on the UGCC, the latinizations remained, "an important component of their underground practices", in illegal parishes, seminaries, and religious communities. After proscription of the UGCC was lifted in 1989, priests and hierarchs arrived from the diaspora and began to enforce a liturgical conformity that has been met with considerable opposition.

In response, many priests, nuns, and candidates for the priesthood found themselves, "forced towards the periphery of the church since 1989 because of their wish to 'keep the tradition'." In some eparchies, particularly those of Ivano-Frankivsk and Ternopil-Zboriv, the bishops would immediately suspend any priest who, "displayed his inclination toward 'traditionalist' practices".

In the February 2003 issue of Patriayarkhat, the official journal of the Ukrainian Greek-Catholic Church, an article appeared written by a student at the Ukrainian Catholic University, which since its 1994 foundation has been, "the strongest progressive voice within the Church". The article named priests and parishes in every eparchy in Ukraine as being involved in "a well-organized movement" and who described themselves as "traditionalists". According to the article, they constituted "a parallel structure" with connections with the Society of St. Pius X and with a charismatic leader in Fr. Basil Kovpak, the Pastor of St. Peter and Paul's Church in the suburb of Lviv-Riasne.

According to Vlad Naumescu, "Religious life in a traditionalist parish followed the model of the 'underground church.' Devotions were more intense, with each priest promoting his parish as a 'place of pilgrimage' for the neighboring areas, thus drawing larger crowds on Sunday than his local parish could provide. On Sundays and feast days, religious services took place three times a day (in Riasne), and the Sunday liturgy lasted for two and a half to three hours. The main religious celebrations took place outside the church in the middle of the neighborhood, and on every occasion traditionalists organized long processions through the entire locality. The community was strongly united by its common opponent, re-enacting the model of the 'defender of faith' common to times of repression. This model, which presupposes clear-cut attitudes and a firm moral stance, mobilized the community and reproduced the former determination of the 'underground' believers."

Basil Kovpak and the Society of St. Josaphat

According to Vlad Naumescu, during the early 1990s, priests of the Society of Saint Pius X began visiting Western Ukraine and made contact with, "a group of Greek Catholic priests and lay members that favored liturgical latinization (an important component of their underground practices) and helped them organize into an active society."

In 1999, Basil Kovpak and two other traditionalist UGCC priests asked Society of Saint Pius X Superior General Bishop Bernard Fellay to become their spiritual leader. The reasons for this move were that the three priests hoped to obtain both approval and support from fellow Traditionalist Catholics in the West. In September 2000, Bishop Fellay agreed and the Priestly Society of St. Josaphat was founded.

The Priestly Society of Saint Josaphat extends the SSPX's criticism of indifferentism and Modernism in the Catholic Church to the Ukrainian Greek Catholic Church. They oppose certain decisions of the Second Vatican Council and aspects of ecumenism and interreligious dialogue practiced by the Ukrainian Greek Catholic Hierarchy and the Holy See.

In addition to opposing the banning of pre-Vatican II Latin liturgical practices and devotions, the Society rejects the shortened Divine Liturgy and the mirroring of the Mass of Paul VI that has been introduced from the Ukrainian diaspora, as well as the replacement of the traditional Church Slavonic liturgical language with the vernacular Ukrainian language. As an alternative, Kovpak and his fellow Greek Catholic traditionalists celebrate what they consider the Pravdyvyi ("True") Rite, which often lasts two and a half to three hours.

On 10 February 2004 Cardinal Lubomyr Husar declared Kovpak excommunicated over his links to the SSPX. Kovpak announced his plans to appeal to the Holy See. The Sacra Rota Romana accepted his appeal and declared Kovpak's excommunication null and void for lack of canonical form. The process was immediately restarted and Kovpak's second decree of excommunication was confirmed by the Congregation for the Doctrine of the Faith on 21 November 2007. While pro-Kovpak Ukrainian traditionalists have often been accused of having links to the SSPX solely for financial reasons, they would not, according to Vlad Naumescu, have been able to survive as a movement without the money donated to them by Roman Rite traditionalists.

The Society operates a seminary in Lviv, where the seminarians are taught by Kovpak and by SPPX priests visiting from Poland. The Society also consists of a group of Greek Catholic nuns, who were forced to leave the Basilian Order in 1995, "because of their 'traditionalist' ideas" and who now reside in the house where Blessed Nicholas Charnetsky died following his release from the Gulag. The room in which Kyr Nicholas died is now the convent's chapel.

Unlike the Ukrainian orthodox Greek Catholic Church, Kovpak and the PSSJK reject both Sedevacantism and Conclavism.

Sedevacantism and Conclavism in the Ukrainian Greek Catholic Church
In 2008, a group of Basilian priests from Slovakia, after relocating to the Pidhirtsi monastery, declared that four of them had been consecrated bishops without permission of the Pope or the Major Archbishop. The "Pidhirtsi fathers" have claimed they opposed de-latinization, and also further claim that the members of the hierarchy of the Ukrainian Greek catholic church follows liberal theology due to ecumenism.

Because they had consecrated bishops without the authorization of Rome they were as of consequence officially excommunicated in 2008, in 2009 they constituted themselves as the Ukrainian Orthodox Greek Catholic Church.

Having elected Czech Basilian priest Fr. Anthony Elias Dohnal as "Patriarch Elijah", they declared on 1 May 2011 that both Pope John Paul II and Pope Benedict XVI were excommunicated and that the Holy See was vacant (Sedevacantism). They added: "The Byzantine Catholic Patriarchate is now commissioned by God to protect the orthodox doctrine of the Catholic Church, including the Latin Church. Only after an orthodox Catholic hierarchy and an orthodox successor to the Papacy is elected, will the Patriarchate be relieved of this God-given duty."

On 14 October 2019, the UOGCC broke with their former policy of Sedevacantism and embraced Conclavism. They announced they had elected Archbishop Carlo Maria Viganò, the former Apostolic Nuncio to the United States, as their Pope.

In a 2014 article in The New York Times about the UOGCC, Patriarch Elijah and his followers were alleged to be Pro-Russian, anti-Ukrainian, and violently opposed to the 2014 Ukrainian Revolution. In the same article, Kyr Ihor Vozniak, UGCC Archeparch of Lviv, was quoted as saying that the UOGCC is financed and secretly led by the Foreign Intelligence Service of the Russian Federation in order to introduce anarchy and chaos into the Ukrainian Greek Catholic Church.

According to the Lviv-based newspaper Ekspres, Fr. Dohnal, alias Patriarch Elijah, was a KGB informer inside the Latin Diocese of Litoměřice before the Fall of Communism in the Czechoslovak Socialist Republic. In support of their claims, Ekspres published a document identifying Fr. Dohnal as a KGB mole with the code name "Tonek." The UOGCC denies the accusation.

See also

 Major events: Christianization of Kyivan Rus, Ruthenia, Conversion of Kholm Eparchy
 Western Ukrainian Clergy: List of Major Archbishops of Kyiv-Galicia and List of Metropolitans and Patriarchs of Kyiv, Andrey Sheptytsky, Yosyf Slipyi, Hryhoriy Khomyshyn, Josaphata Hordashevska
 List of eparchies of the Ukrainian Greek Catholic Church
 Dzhublyk
 Supporting organizations: Ukrainian Catholic University, Ukraine prison ministry, Priestly Society of Saint Josaphat
 Related organizations: Ruthenian Greek Catholic Church (Greek Catholic Eparchy of Mukachevo), Belarusian Greek Catholic Church
 Autocephaly of the Orthodox Church of Ukraine
 Prairie cathedral

Notes

References

Further reading
 Articles in Zerkalo Nedeli (Mirror Weekly): "Moscow, Vatican and an unpredictable weather in Ukraine", March 2004,in Ukrainian  and in Russian
 "Account of the history of the Unia and its disestablishment in 19th Century Russia" in Russian
 Orientales Omnes Ecclesias, Encyclical on the Reunion of the Ruthenian Church with Rome His Holiness Pope Pius XII, Promulgated on December 23, 1945.

 Gudziak, Borys A. (2001). Crisis and Reform: The Kyivan Metropolitanate, The Patriarchate of Constantinople, and the Genesis of the Union of Brest. Harvard University Press. Cambridge, MA.
 Chirovsky, A. As pope and Russian patriarch meet, Ukraine fears a "shaky" Vatican''. The Ukrainian Weekly. 19 February 2016.

External links

 Official website (English)
 Synod of Bishops of the Ukrainian Greek-Catholic Church
 Information Resource of Ukrainian Greek-Catholic Church (English)
 Official website of the Kyiv Archeparchy
 Official website of the Lviv Archeparchy
 St. Elias Ukrainian Catholic Church
 Website dedicated to the Byzantine-Slavic tradition in the Catholic Church
 English website of the Religious Information Service of Ukraine
 Article on the UGCC by Ronald Roberson on the CNEWA web site
 www.damian-hungs.de (in German)

Christianity in Ukraine

Ukrainian Greek Catholic Church


توماس كوك وابنه  هو اسم أحد مكاتب السفريات البريطانية الشهيرة التي أسسها عام 1871 توماس كوك مع توماس ماسون كوك كشريك وثيق. وثاني أكبر شركة للسياحة في أوروبا. بعد وفاة المؤسس واصل تسيير الشركة أحفاده وكان ذلك بين عامي 1892 إلى غاية 1928 وفي الأخير تم بيعها.

أهم محطات تاريخ الشركة
 1872 توماس كوك يفتح مكتباً في القاهرة لتنظيم رحلات بالسفينة.
 26 سبتمبر 1872 تنظيم أول رحلة حول العالم دامت 222 يوماً.
 1879 ينسحب توما كوك من الشركة، ويصبح ابنه الشريك الوحيد في إدارة الشركة.
 1892 وفاة توماس كوك عن عمر الثالثة والثمانين.
 1899 وفاة ابنه توماس ماسون كوك، ليتولى إدارة أعمال الشركة أبنائه فرانك هنري، إرنست إدوارد، وتوماس ألبرت.
 1900 شركة توماس كوك وابنه تصبح الرائدة عالميا في مجال السفريات.
 1919 شركة توماس كوك وابنه تمنح أول تذاكر سفر بالطائرة.
 1928 فرانك هنري، وإرنست إدوارد يبيعان الشركة.

مراجع

شركات السفر والعطلات في المملكة المتحدة
شركات بريطانية أسست في 1841
شركات مقرها في بيتربرة
شركات مقرها في مدينة لندن
شركات نشر مقرها في لندن
وكالات سفر

توماس كوك وابنه


Volta Limburg Classic 2019 var den 46. udgave af cykelløbet Volta Limburg Classic. Løbet var en del af UCI Europe Tour-kalenderen og blev arrangeret 6. april 2019. Løbet blev vundet af schweiziske Patrick Müller fra Vital Concept-B&B Hotels på målfoto.

Hold og ryttere

Danske ryttere

Resultater

Eksterne henvisninger

2019
UCI Europe Tour 2019

Volta Limburg Classic 2019


සන්නිදර්ශනය යනු ආකෘතියට වඩා විෂය කෙරහි අවධානය යොමු කරමින් ඇඳීමක් සිතුවමක් ඡායාරෑපයක් වැනි කලා කෘතියක් ද්‍රෘෂ්‍ය රෑපයට නැගීමයි. මෙම නිරූපණයක ඉලක්කය වනුයේ දෘෂ්‍ය ඉදිරිපත් කිරීමකින් යම් පාඨයක දත්ත [ පද්‍යයක, කථාවක හෝ පුවත්පත් වාර්තාවක ] පහදා දීමයි.

කාර්යයන්
සන්නිදර්ශනයකින් :
කථාවක චරිතවලට රූප ලබාදීමට;
යම් කෘතියක දැක්වෙන යමක් විස්තර කරනුවස් උදාහරණ ලබා දීමට;
තාක්ෂණික අත් පොතක් තුළ දැක්විය යුතු උපදෙස් මාලාවන් නිවැරදි ලෙස ක්‍රියාත්මක කිරීමට දෘශ්‍ය රූප නිදසුන් ලබා දීමට;
යම් ආඛ්‍යානයක ඉතා සියුම් එනම්, තේරුම් ගැනීමට අපහසු තැන් ඉදිරිපත් කිරීමට;
මානුෂික හැඟීම් නිර්මාණාත්මකව  ඉදිරිපත් කිරීමට;
ආඛ්‍යානයක් භාවිතා කරන්නෙකු හට සංවේදීව එය වටහා ගැනීමට උපකාර වේ;

සන්නිදර්ශනය


The year 1992 in architecture involved some significant architectural events and new buildings.

Events
At least 7 stave churches in Norway suffer arson attacks, for some of which early black metal musician Varg Vikernes is convicted.

Buildings and structures

Buildings

 October 22: YKK Manufacturing and Engineering Centre in Namerikawa, Toyama, Japan, designed by Roy Fleetwood and Kenji Sugimura, is opened.
 October 31: Kunsthal in Rotterdam, designed by Rem Koolhaas is opened.
 specific date not listed:
 Porto School of Architecture in Portugal, designed by Álvaro Siza Vieira, is completed.
 1000 de La Gauchetière in Montreal, Quebec
 1501 McGill College in Montreal
 1250 René-Lévesque in Montreal, Canada
 The Bank of America Corporate Center in Charlotte, North Carolina, United States is completed.
 Collserola Tower in Barcelona, designed by Norman Foster, is completed.
 Supreme Court of Israel in Jerusalem, designed by Ram Karmi and his sister Ada Karmi-Melamede, is opened.
 Central Plaza in Hong Kong, China is completed.
 Bank of America Plaza in Atlanta, Georgia, United States is completed.
 Construction of the Georgia Dome in Atlanta, Georgia, United States, is completed.
 The GLG Grand in Atlanta, Georgia, United States, is completed.
 SunTrust Plaza in Atlanta, Georgia, United States, is completed.
 The 225 South Sixth tower in Minneapolis, Minnesota, United States, is completed.
 United Overseas Bank Plaza One in Singapore is completed.
 Government offices, Rauma, Finland, designed by Jokela & Kareoja, are built.
 Goetz Collection, Munich, by Herzog & de Meuron.
 The Ark, London, designed by Ralph Erskine, is completed.
 Maitland Robinson Library at Downing College, Cambridge, designed by Quinlan Terry.
 Møller Centre at Churchill College, Cambridge, designed by Henning Larsen, is opened.
 Männistö Church, Kuopio, Finland, designed by Juha Leiviskä, is built.
 Church of St Jan Kanty, Kraków, Poland, designed by Krzysztof Bień, is completed.
 Fountains Abbey Visitor Centre, England, by Edward Cullinan Architects, is completed.
 Punta del Hidalgo Lighthouse on Tenerife is completed (illuminated 1994).
 Central Radio and TV Tower in Beijing, China is completed.
 The Telemax television tower in Hanover, Germany is completed.
 The Zizkov Television Tower in Prague, Czech Republic, is completed.

Awards
AIA Gold Medal – Kevin Roche
Alvar Aalto Medal – Glenn Murcutt
Architecture Firm Award – James Stewart Polshek and Partners.
Carlsberg Architectural Prize – Tadao Ando
European Union Prize for Contemporary Architecture (Mies van der Rohe Prize) – Esteve Bonell and Francesc Rius for Municipal Sports Stadium, Barcelona.
Grand Prix de l'urbanisme – Antoine Grumbach.
Grand prix national de l'architecture – Christian de Portzamparc.
Praemium Imperiale Architecture Laureate – Frank Gehry
Pritzker Prize – Alvaro Siza.
RAIA Gold Medal – Glenn Murcutt.
RIBA Royal Gold Medal – Peter Rice.
Twenty-five Year Award – Salk Institute for Biological Studies.

Births

Deaths
 February 22 – Aarno Ruusuvuori, Finnish architect (born 1925)
 April 27 – Sir James M. Richards, English architectural writer (born 1907)
 March 20 – Lina Bo Bardi, Italian-born Brazilian modernist architect (born 1914)
 June 25 – Sir James Stirling, British architect (born 1926)
 November 10 – Sir John Summerson, English architectural historian (born 1904)

References

20th-century architecture

1992 in architecture


Moonbin & Sanha, também conhecido como MOONBIN&SANHA  (hangul: 문빈 & 산하) foi uma duo e a primeira unit da boyband coreana Astro. Formada pela Fantagio em 2020, o duo era composto por Moonbin e Sanha. O debut aconteceu através do extended play In-Out, lançado em 14 de setembro de 2020.

Carreira

Pré-debut
Em 21 de agosto de 2020, a Fantagio anunciou que o duo formado por membros do boygroup Astro concretizaria sua estreia como uma unidade, com o lançamento de um EP em 14 de setembro do mesmo ano. O anúncio foi feito por meio de uma marca que conectava as iniciais "M" e "S" do nome de cada ídolo ao símbolo do infinito.

A ideia de trabalharem juntos surgiu após fazerem algumas atividades juntos, como apresentar programas de música, e viram que a química era boa. Logo, ambos demonstraram entusiasmo em estrear os trabalhos em torno da unit, indicando que aquela era uma oportunidade de mostrar as outras qualidades que tinham e que não eram mostradas dentro do Astro.

Debut com In-Out
Em 14 de setembro de 2020 foi anunciado o debut da subunit com o lançamento de In-Out. A faixa "Bad Idea", que foi uma das mais trabalhadas, mostra uma energia intensa e sofisticada. Após uma semana de lançamento, a canção foi premiada com o primeiro lugar no programa da SBS "The Show".

Além disso, com uma semana de lançamento, in-Out alcançou a nona colocação na parada semanal de álbuns no exterior da Oricon e em 2º lugar na parada semanal de álbuns da Gaon.

Lançamento de Refuge
Em 4 de fevereiro de 2022, foi confirmado através da Fantagio que o duo faria um comeback através de um pré-lançamento. "Ghost Town" abriu as portas para o EP "Refuge" que foi lançado no mês seguinte, em 15 de março. Rapidamente, o álbum atingiu uma boa posição na Gaon e na Oricon e a música mais trabalhada foi WHO.

Comeback com Incense
No começo de dezembro de 2022, a Fantagio anunciou o comeback do duo para janeiro de 2023 com o álbum "Incense", que tem como ponto alto a música "Madness". Na mesma época, foi anunciado que o duo faria uma turnê mundial, a DIFFUSION FAN CON TOUR. Uma das suas paradas seria a América do Sul, com um show na cidade de São Paulo no dia 5 de junho de 2023.

Desintegração
No dia 19 de abril de 2023, Moonbin foi encontrado desacordado pelo seu empresário, que chamou o socorro, mas os esforços foram insuficientes e o artista acabou falecendo. Com isso, o duo acabou entrando em disband.

Discografia

Extended plays

Singles

Outras músicas charteadas

Referências

Astro (banda)
Bandas formadas em 2020
Fundações na Coreia do Sul em 2020
Bandas de K-pop
Bandas de dance music
Boy bands da Coreia do Sul
Grupos de ídolos da Coreia do Sul
Artistas da Fantagio
Bandas extintas em 2023

Moonbin & Sanha


Thalles Lima de Conceição Penha (født 18. maj 1995, død 22. juni 2019) var en brasiliansk fodboldspiller.

Thalles døde den 22. juni 2019 i en motorcykel-ulykke nær Rio de Janeiro i Brasilien.

Referencer

Eksterne henvisninger

Fodboldspillere fra Brasilien

Thalles Lima de Conceição Penha


Verdadeira Igreja Ortodoxa (inglês: True Orthodox church - TOC; russo: Истинно-православная церковь), Verdadeiros Cristãos Ortodoxos,  Verdadeira Ortodoxia ou Ortodoxia Genuína, muitas vezes pejorativamente "Zelotismo",  designa grupos de Igrejas Ortodoxas tradicionalistas que cortaram a comunhão desde 1920 com as Igrejas Ortodoxas por várias razões, como a reforma do calendário, o envolvimento das principais Igrejas Ortodoxas no ecumenismo ou a recusa em se submeter à autoridade das principais Igrejas Ortodoxas. A verdadeira Igreja ortodoxa na União Soviética também era chamada de Igreja da Catacumba. Os Verdadeiros Ortodoxos na Romênia, Bulgária, Grécia e Chipre são geralmente chamados de Velhos Calendaristas.

História
O Calendário Eclesiástico Reformado (Calendário Juliano Revisado) foi adotado pelas Igrejas Ortodoxas da Grécia e da Romênia em 1924. No momento dessa adoção, a Verdadeira Ortodoxia começou como Veterocalendarismo. Os verdadeiros Ortodoxos eram apenas leigos e monges até 1935, quando três bispos da Igreja da Grécia se juntaram ao movimento na Grécia. Em 1955, um Bispo da Igreja Ortodoxa Romena juntou-se ao movimento na Romênia. Na União Soviética, os Verdadeiros Ortodoxos começaram em 1927-1928 quando alguns Cristãos Ortodoxos, entre os quais alguns eram "Bispos mais antigos e respeitados", romperam a comunhão com o Patriarcado de Moscou.

O movimento Verdadeiro Ortodoxo permaneceu unido na Romênia. No entanto, na Grécia em 1937, os Antigos Calendaristas gregos "se dividiram"; a razão para sua divisão é uma discordância sobre se os sacramentos realizados por membros de Igrejas que adotaram o calendário reformado são válidos ou não.

Em 1971, a ROCOR tentou unir as facções dos Antigos Calendaristas gregos, mas falhou. Em 1999, os grupos mais importantes de antigos calendaristas gregos eram os Crisostomitas, os Mateuitas e os Ciprianitas.

Depois que a ROCOR abriu suas primeiras paróquias em 1990 na Rússia, muitos cristãos da Igreja da Catacumba se juntaram a elas.

Ver também

 Igreja das Catacumbas
 Veterocalendarismo
 Cristianismo Ortodoxo no Brasil
Organização da Igreja Ortodoxa

Referências
Igreja Ortodoxa
Jurisdições ortodoxas extracanônicas

Verdadeira Igreja Ortodoxa


An Malaxis domingensis in uska species han Liliopsida nga ginhulagway ni Oakes Ames. An Malaxis domingensis in nahilalakip ha genus nga Malaxis, ngan familia nga Orchidaceae.

Subspecies

Ini nga species ginbahin ha masunod nga subspecies:

 M. d. domingensis
 M. d. insularis

Mga kasarigan

Malaxis

Malaxis domingensis


Pat Corner er en film instrueret af Viggo Larsen.

Handling
På et værtshus foregiver en krøbling at blive dårlig, og han får lov af værten til at hvile sig i et lagerlignende rum. Da værten er gået, åbner manden en lem i gulvet og kryber ned i kælderen, som støder op til en bank. Han hugger løs på muren, men en vagtmand hører støjen og meddeler det til direktøren, som derefter går ned og lytter. Detektiven Pat Corner tilkaldes. Bankhvælvingerne inspiceres, men "krøblingen" ligger atter i lagerrummet og hjælpes bort. Corner inspicerer omgivelserne og konstaterer, at man fra værtshusets lagerrum via en skjult lem kan komme ned i kælderen. Værten fortæller om krøblingen, og Corner opsøger ham i hans tilholdssted i kælderen. Corner forsøger at true den blinde og lamme mand, men uden held. Han forlader ham, og krøblingen forsvinder gennem en camoufleret lem i muren og mødes med en medskyldig. Corner har fået assistance af bankdirektørens førstemand, som skal holde vagt i krøblingens kælder. Her overmandes han af de to forbrydere, som slæber ham ind i et tilstødende kælderrum, hvor de truer ham. Corner er snart tilbage med et par betjente. Han ser, at bankmedhjælperen er borte. Den camouflerede mur sprænges med krudt. Forbryderen overmandes, og bankmanden frelses.

Referencer

Eksterne henvisninger

Danske film fra 1909
Kriminalfilm fra Danmark
Stumfilm fra Danmark

Pat Corner


ستانلي بلدوين، إيرل بلدوين من بيودلي الأول ، حاصل على رتبة فارس رباط، وعضو في المجلس الخاص للمملكة المتحدة، ومجلس الملكة الخاص بكندا، وقاض الصلح، وحائز على زمالة الجمعية الملكية (3 أغسطس 1867-14 ديسمبر 1947) هو رجل دولة بريطاني ينتمي إلى حزب المحافظين بسط سيطرته على حكومة المملكة المتحدة في فترة ما بين الحربين العالميتين، إذ شغل منصب رئيس الوزراء في ثلاث مناسبات.

نظرًا لولادته في عائلة ثرية في بيودلي، ورشستر، تلقى بلدوين تعليمه من مدرسة هاوتريس، ومدرسة هارو، وكلية الثالوث، بجامعة كامبرج. انضم إلى الشركة العائلية المعنية بصناعة الفولاذ والحديد ودخل مجلس العموم في عام  1908 كعضو في البرلمان عن الدائرة الانتخابية بلدوين، خلفًا لوالده ألفرد. شغل منصب الوزير المالي للخزانة (1917-1921) ورئيس مجلس التجارة (1921-1922) في وزارة الائتلاف التابعة لديفيد لويد جورج ومن ثم ارتقى بوتيرة متسارعة: ففي عام 1922: كان بلدوين أحد المحرضين الرئيسيين على رفع دعم حزب المحافظين عن لويد جورج؛ وأصبح بعد ذلك مستشارًا للخزانة في وزارة بونار لو التابعة لحزب المحافظين. وعلى أثر استقالة بونار لو لأسباب صحية عام 1923، أصبح بلدوين رئيسًا للوزراء وزعيمًا لحزب المحافظين. دعا إلى إجراء انتخابات عقدت في ديسمبر 1923 بشأن قضية التعريفات الجمركية وخسر الأغلبية البرلمانية للمحافظين، وشكل بعد ذلك رامزي ماكدونالد حكومة أقلية من حزب العمال.

بعد فوزه في الانتخابات العامة لعام 1924، شكل بلدوين حكومته الثانية، التي شهدت تولي مناصب مهمة من قبل السير أوستن شامبرلين (وزير الخارجية)، وونستون تشرشل (مستشار الخزانة)، ونيفيل تشامبرلين (وزير الصحة). إذ عمل  الوزيران الأخيران على زيادة شعبية حزب المحافظين من خلال إجراء إصلاحات في مجالات ذات صلة رسمية بالحزب الليبرالي. شملت الإصلاحات التوافق الصناعي، والتأمين ضد البطالة، ونظام معاشات الشيخوخة ذو نطاق أوسع، وإزالة الأحياء الفقيرة، وإتاحة المزيد من المساكن الخاصة، والتوسع في خدمات رعاية الأم والطفل. وعلى الرغم من ذلك، فإن استمرار تباطؤ النمو الاقتصادي وتراجع قطاعي التعدين والصناعات الثقيلة قد أضعفا قاعدة دعم بلدوين كما شهدت حكومته الإضراب العام الذي حدث سنة 1926 وكذلك قانون النزاعات والنقابات العمالية الصادر عام 1927.

خسر بلدوين الانتخابات العامة لعام 1929 بفارق ضئيل وكانت زعامته المستمرة للحزب عرضةً لانتقادٍ واسعٍ من قبل قطبي الصحافة اللورد روثرمير واللورد بيفربروك. في عام 1931، مع بداية الكساد الكبير شكل رئيس الوزراء التابع لحزب العمال رامزي ماكدونالد حكومةً وطنية، تشكلت غالبية وزرائها من أعضاء حزب المحافظين، وفازت بأغلبية ساحقة في الانتخابات العامة لعام 1931. بصفته السيد رئيس المجلس، وواحدًا من الأعضاء المحافظين الأربعة في مجلس الوزراء الصغير المكون من عشرة أعضاء فقط، فقد تولى بلدوين معظم مهام رئيس الوزراء نظرًا لتدهور صحة ماكدونالد. شهدت هذه الحكومة قانونًا منح الهند قدرًا أكبر من الحكم الذاتي، وهو إجراء عارضة تشرشل والعديد من الأعضاء الاعتياديين في حزب المحافظين. منح تشريع وستمنستر لعام 1931 مكانةً دومينية (ذات استقلالٍ ذاتي) لكل من كندا، وأستراليا، ونيوزيلندا، وجنوب أفريقيا، مع إرساء الخطوة الأولى نحو دول الكومنولث. بوصفه زعيمًا للحزب، ابتدع بلدوين العديد من الابتكارات الملفتة للنظر، كالاستخدام الذكي للراديو والأفلام، مما جعله شخصًا مميزًا للغاية في أنظار عامة الناس وزاد من شعبية حزب المحافظين.

في عام 1935، حل بلدوين رسميًا محل ماكدونالد كرئيس وزراء، وفاز بالانتخابات العامة لعام 1935 بأغلبية ساحقة أخرى. أثناء هذه الفترة، أشرف على بداية عملية إعادة تسليح المؤسسة العسكرية البريطانية، فضلًا عن أزمة تنازل الملك إدوارد الثامن.

مراجع

وصلات خارجية

أشخاص متعلمون في مدرسة هرو
أشخاص من وسترشير
أعضاء برلمان المملكة المتحدة 1906–10
أعضاء برلمان المملكة المتحدة 1910
أعضاء برلمان المملكة المتحدة 1910–18
أعضاء برلمان المملكة المتحدة 1918–22
أعضاء برلمان المملكة المتحدة 1922–23
أعضاء برلمان المملكة المتحدة 1923–24
أعضاء برلمان المملكة المتحدة 1924–29
أعضاء برلمان المملكة المتحدة 1929–31
أعضاء برلمان المملكة المتحدة 1931–35
أعضاء برلمان المملكة المتحدة 1935–45
أعضاء مجلس الشورى البريطاني
أعضاء مجلس الملكة الخاص بكندا
أنجليكانيون إنجليز
إنجليز من أصل إسكتلندي
خريجو جامعة برمنغهام
خريجو جامعة لندن
خريجو كلية ترينيتي (كامبريج)
رؤساء لجنة في تجارة
رؤساء نادي مارليبون للكريكيت
رؤساء وزراء المملكة المتحدة
رؤساء وزراء المملكة المتحدة القرن 20
زملاء الجمعية الملكية
ضباط المدفعية الملكية البريطانية
عمدات جامعة إدنبرة
عمدات جامعة غلاسكو
فرسان الرباط
قادة مجلس العموم البريطاني
مستشارو جامعة سانت آندروز
مستشارو جامعة كامبريج
مواليد 1867
نواب حزب المحافظين عن الدوائر الانتخابية الإنجليزية
وفيات 1947

ستانلي بلدوين


Sabir Mateen (born April 16, 1951) is an American musician and composer from Philadelphia. His musical style is primarily avant-garde jazz.  He plays tenor and alto saxophone, B♭ and alto clarinet, and flute.

As a young man, Mateen was originally a percussionist, and he started playing flute as a teenager.  From there he moved to alto and then tenor saxophone.  He started out playing rhythm and blues in the early 1970s which led him to the tenor saxophone chair of the Horace Tapscott Pan Afrikan Peoples Arkestra.  He has performed or recorded with musicians including Cecil Taylor, Sunny Murray, William Parker, Alan Silva, Butch and Wilber Morris, Raphe Malik, Steve Swell, Roy Campbell, Jr., Matthew Shipp, Marc Edwards, Jemeel Moondoc, William Hooker, Henry Grimes, Rashid Bakr, and Hamid Drake.  He is a member of the band TEST, with Daniel Carter.

Discography

As leader/co-leader
 Tom Bruno, Sabir Mateen: Gettin' Away with Murder (Eremite, 1995)
 One World Ensemble: Breathing Together (Freedom, 1995)
 Divine Mad Love (Eremite, 1998)
 Sunny Murray w/ Sabir Mateen: We Are Not at the Opera (Eremite, 1998)
 Hamid Drake & Sabir Mateen: Brothers Together (Eremite, 2000)
 Sabir Mateen, Ben Karetnick: Sun Xing (JMZ, 2001)
 Secrets of When (Bleu Regard, 2001)
 Frode Gjerstad / Sabir Mateen: Good Question (FMR, 2005)
 Sabir Mateen - Daniel Carter - Andrew Barker - Not On Earth ... In Your Soul! (Qbico, 2005)
 Other Places, Other Spaces (Nu Bop, 2005)
 Sunny Murray w/ Sabir Mateen: Perles Noires (Eremite, 2005)
 Prophecies Come To Pass (577 Records, 2006)
 William Hooker / Sabir Mateen "Dharma" (KMB Jazz, 2007)
 Urdla XXX (Not Two, 2010)
 Sabir Mateen / Matthew Shipp: SAMA (Not Two, 2010)
 Sabir Mateen / Frode Gjerstad featuring Steve Swell: Sound Gathering (Not Two, 2010)
 Sabir Mateen / Matthew Shipp: SaMa Live in Moscow (SoLyd, 2011)
 The Sabir Mateen Jubilee Ensemble (Not Two, 2013)
 Blood Trio: Understory (Not Two, 2013)
 JOYS! (577 Records, 2016)

With Test
Test (Estatic Peace, 1996)
Ahead (Now Jazz/Ramwong, 1997)
Test (Aum Fidelity, 1998)
Live (Eremite, 1998)

As sideman
With Marc Edwards
 Red Sprite & Blue Jets (CIMP, 1997)

With William Hooker
 Yearn for Certainty (Engine Records, 2010)

With Raphe Malik
 ConSequences (Eremite, 1999)
 Looking East: A Suite in Three Parts (Boxholder, 2001)

With William Parker
Spontaneous (Splasc(H), 2002)
For Percy Heath (Victo, 2005)
With Samo Salamon
 Joy and Sorrow (Klopotec Records, 2022)

With Matthew Shipp
Our Lady of the Flowers (RogueArt, 2015)

With Alan Silva
Alan Silva & the Sound Visions Orchestra (Eremite, 2001)
H.Con.Res.57/Treasure Box (Eremite, 2003)

With Steve Swell
Slammin' the Infinite (Cadence Jazz, 2004)
Remember Now (Not Two, 2006)
Live @ the Vision Festival (Not Two, 2007)
News from the Mystic Auricle (Not Two, 2008)
5000 Poems (Not Two, 2010)

With Earth People
 Waking The Living (Undivided Vision Records, 2001)
 Simple...Ins't It?? (Undivided Vision Records, 2003)
 Sky Readers (Undivided Vision Records, 2003)
 Now Is Rising (Undivided Vision Records, 2005)
 Bang! (Undivided Vision Records, 2007)

References

External links

Avant-garde jazz musicians
American jazz saxophonists
American male saxophonists
CIMP artists
Living people
1951 births
21st-century American saxophonists
21st-century American male musicians
American male jazz musicians
RogueArt artists

Sabir Mateen


Die LAK-20 ist ein doppelsitziges Segelflugzeug der Offenen Klasse vom litauischen Hersteller Sportinė Aviacija ir Ko.

Geschichte
Zunächst wird die LAK-20T mit Heimkehrhilfe vertrieben, die im Januar 2007 ihren Erstflug hatte. Später soll die eigenstartfähige LAK-20M folgen.

Konstruktion
Über Ansteckflügel mit Winglets kann die LAK-20 mit 23 oder 26 Metern Spannweite geflogen werden. Der Mittelflügel und die vordere Cockpithaube wurden von der LAK-17 übernommen. Die LAK-20T verwendet das gleiche Triebwerk wie die LAK-17AT.

Technische Daten

Einzelnachweise

Segelflugzeug
Segelflugzeug mit Hilfsmotor
Erstflug 2007

Sportinė Aviacija LAK-20