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Iryna IVANKOVYCH

Honoring Pope John Paul II

On May 18, 1920, in Wadowice near Krakow, lieutenant of the Polish Army Karol Wojtyła (1879-1941) and a schoolteacher Emilia Kaczorowska (1884-1929) welcomed their youngest son. He was baptized Karol Józef Wotyła. At the same time, a 28-year-old priest of the Ukrainian Greek Catholic Church (UGCC) Josyf Slipyj published an excellent research
“Die Trinitätslehre des byzantinischen Patriarchen Photios” (The Teaching on the Holy Trinity by Byzantine Patriarch Photius). It appeared in French, German, and English scholarly publications. In November of the same year, Fr. Josyf Slipyj continued his studies at the Gregorian University and the Pontifical Oriental Institute in Rome. He studied English, Italian, German, French, and Polish. It is in Rome that the paths of the two sons of the Slavic peoples would cross for the first time during the Second Vatican Council. It is here, in the cradle of Western Christianity, that Pope John Paul II would bid final farewell to Cardinal Josyf Slipyj in 1984.

There are numerous parallels between the two hierarchs: profound faith in God; charisma; polyglotism; missionary spirit; ecumenism; fight for national independence and religious freedom; courage. Before the historic visit of John Paul II to Ukraine in 2001, there was another parallel that media would discuss—his ethnic background. “In his multi-volume study Istoriya Rymskyh Vselenskyh Arhiyereyiv (History of the Roman Pontiffs – published in Rome, and reprinted in Ivano-Frankivsk in 1999), Fr. Isidore Nahayewsky says, ‘Cardinal Wojtyła, while visiting the USA, stopped at the Ukrainian Institute of Harvard University. In his speech, he mentioned that his mother Emilia of blessed memory was ‘Ruthenian’, that is Ukrainian. It was she who taught Wojtyła to speak Ukrainian, which he uses in his addresses to the Synod of Ukrainian Bishops and the Ukrainians when visiting our churches,” as stated in one of many articles[1]. Both John Paul II and Josyf Slipyj were targets of the KGB. Cardinal Slipyj spent eighteen years in GULAG camps; Karol Wojtyła was under surveillance of the Polish Secret Service since 1953.

Last but not least, the two were connected by literature. When the bestselling novel The Shoes of the Fisherman by the Australian writer Morris West was published in 1963, the Ukrainian diaspora recognized the prisoner of the Siberian camps Josyf Slipyj in West’s Pope Kiril Lakota. When in 1978 Karol Wojtyła was elected pope, the world remembered the novel itself and its 1968 movie adaptation by Michael Anderson. This was due to the fact that, according to the novel, for the first time, a Slav becomes pope. Although erroneously, contemporary journalists search for a prophecy of electing Karol Wojtyła in West’s novel.  As an example, John J. Hopkins says, “In 1968, 10 years before the election of John Paul II, Anthony Quinn starred in the film, The Shoes of a Fisherman. […]  In an eerie segment of life imitating art, 10 years later, Karol Wojtyla, the Cardinal from Poland whose life was tempered by the bitter occupation of Nazism and Communism, was elected the first non-Italian Pope in more than 400 years.”[2]

Dr. Andrew Kania, Director of Spirituality at Aquinas College, Manning in Western Australia, argues, “Since the election of Karol Cardinal Wojtyla as Pope John Paul II, the central character of Morris West’s 1963 novel The Shoes of the Fisherman, has become confused with the person of the late Pope from Krakow. Such a comparison however, loses much of the poignancy of Morris West’s story of the Archbishop-Major of L’viv, becoming the Head of the Universal Church, and the dilemma that this would, had it occurred, have posed the Catholic Church.”[3]

Albeit the relationships between the two men of faith were not free of difficulties and misunderstandings, undeniable is the fact of mutual respect, “constant benevolence”[4], “fraternal…kindness”[5] between John Paul II and Cardinal Slipyj.

On October 11, 1963, Karol Wojtyła and Josyf Slipyj participated in the 46^th general meeting of the Second Vatican Council. Cardinal Slipyj was one of the speakers. Each speaker was assigned ten minutes. “Metropolitan Josyf Slipyj spoke for about twenty minutes in exceptional attention of those present. His address was marked by the clarity of ideas and depth of theological argumentations. He spoke in a clear, resonant, and firm voice. The fathers of the Council saw not only the heroic Confessor of Faith, but an outstanding theologian and a great Shepherd who is aware of contemporary problems of Christ’s Church. He puts them in the light of the suffering Ukrainian Church and all those who suffer with it. (…) A proposal was made to elevate the Metropolia of Kyiv and Galicia to patriarchate,”[6] recalled Bishop Andriy Sapeliak. He observed that a number of bishops considered it an honor to personally express their gratitude to the prisoner of the Soviet camps, to take a picture with him, or even to kiss his hand. Speaking of “the mountains of corpses and the rivers of blood” sacrificed by the Ukrainian people for their fidelity to the Apostolic See, Josyf Slipyj drew attention of the auxiliary bishop of Krakow Karol Wojtyła, who would cite the Cardinal’s words on a number of occasions.

Outside of the Vatican, Cardinal Karol Wojtyła, Archbishop of Krakow, and His Beatitude Josyf Slipyj met in February 1973 at the Eucharistic Congress in Melbourne, Australia. It was in 1973 that for the very first time Fr. Ivan Hryniokh remembered Josyf Slipyj as Patriarch during the Divine Liturgy at St. Peter Basilica in Rome[7]. In 1975, both Cardinal Wojtyła and Cardinal Slipyj supported the initiative of Fr. Feliks Bednarski, OP, to establish cooperation between the Ukrainian and Polish theologians within the Society of Friends of the Christian Philosophy[8]. Beginning in 1975, His Beatitude Josyf Slipyj signed all documents as Patriarch. While the Ukrainian Greek Catholic has a patriarchate pro domo sua, regretfully, for Rome the question of patriarchate has remained unresolved even until present time.

Then, October 21, 1978, St. Peter’s square in Rome, inauguration of pope John Paul II. Cardinals are paying homage to the new pontiff. Suddenly, the world witnesses an unexpected scene: one of the first cardinals in the procession is the Primate of Poland, Cardinal Stefan Wyszyński. The pope stands up, raises Wyszyński from his knees, and embraces him. The unprecedented event in the history of the pontificate caused tremendous resonance, overshadowing an identical gesture John Paul II bestowed on a hierarch dressed in gold-stitched vestments of the Eastern Churches. “This hierarch was Cardinal Josyf Slipyj, head of the Greek Catholic Church, released from the Soviet camps with the efforts of Pope John XXIII [as well as President John Kennedy-ed.] Raising Cardinal Slipyj, John Paul II paid respect not only to the heroic hierarch who declined the offer of the Soviet authorities to head the Moscow Patriarchate in return for betrayal of the Apostolic See. It was also a sign of respect for all underground priests and millions of faithful, for the entire unbreakable Ukrainian Greek Catholic Church suffering in the catacombs after the 1946 pseudo-synod of Lviv”[9]. Years later, during his visit to Ukraine in 2001, Pope John Paul II would again pay homage to the UGCC when beatifying twenty-eight new martyrs for faith—bishops, priests, monks, nuns, and laity.

In the meantime, the pontificate of the Slavic pope brought the wind of change and the wind of hope. Letters and communication between John Paul II and Josyf Slipyj were vibrant and multifaceted. The Patriarch urged the Vatican to change the use of the term Rus’ with reference to Ukraine, not Russia. John Paul II was one of the first to respond. As Jaroslav Pelikan stated, “an interesting example of such usage can be found in two letters written to Josyf Slipyj on 19 March 1979 by Pope John Paul II, who before his election as pope had been Karol Cardinal Wojtyła, archbishop of Kraków. In the first letter the term “Rus’” appears in quotes throughout, but the second letter consistently refers to “Rus’” (Ucraina).”[10]

In general, letters between John Paul II and Josyf Slipyj present an interesting phenomenon. They wrote to one another in Polish, Ukrainian, Italian, or Latin. As Pelikan emphasizes, “Slipyj took obvious glee at being able to append a postscript in Polish to an official letter for the pope that he had written “in the languages of the members of the Roman curia,” that is in Italian.[11] On other occasions he would write to the pope in Ukrainian and then send along an official Italian version for the files.[12] Such polyglotism is interesting and important not only because each of them was an accomplished linguist—though that was, of course, eminently true—but because each of them belonged to what Slipyj called “the great family of Slavic nations”[13] and had a Slavic language as his mother tongue.”[14]

The common Slavic roots were a reason for pride of both hierarchs. As an example, when in 1978 Karol Cardinal Wojtyła was elected pope, Josyf Slipyj sent a letter to Pope John Paul II in Polish, stating, “This has happened precisely at the time when the Polish nation is observing the millennium of its Christianity and when the Ukrainian nation is also preparing to commemorate a similar event in its history. An additional reason for our happiness is this, that in your person, Holy Father, the Slavic East [Wschód słowiański] and in a personal way the Ukrainian Church and nation obtained a firm defender… Who can better succeed in understanding the Slavic soul than a son of the nation, the great family of nations, which had its apostles Cyril and Methodius, who found understanding and aid for their work only in the successor of Peter in Rome?”[15] The letter was acknowledged in cordial terms by Pope John Paul II[16]. In his Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj,  Pelikan[17] noted that in another letter to Pope John Paul II (this time in Italian), Slipyj pointed to an interesting fact, recalling that “Cyril and Methodius had been pupils of the “schismatic” patriarch of Constantinople, Photius—about whose trinitarian theology, in contrast with Western Augustinian and Thomistic trinitarianism, Slipyj had written at considerable length in 1920/1921[18]–and were “sons of the East and of Byzantine culture,” but that they had manifested “the true Catholicity of the church.” Thus, they were “the precursors of authentic ecumenism.”[19]

This ecumenism and universality of the Church was again emphasized by Pope John Paul II on the Sunday of Pentecost, June 3, 1979, during his first visit to his homeland after being elected pope: “These languages cannot fail to be heard especially by the first Slav Pope in the history of the Church. Perhaps that is why Christ has chosen him, perhaps that is why the Holy Spirit has led him… Is it not Christ’s will, is it not what the Holy Spirit disposes, that this Polish Pope, this Slav Pope, should at this precise moment manifest the spiritual unity of Christian Europe? Although there are two great traditions, that of the West and that of the East…, our lands were hospitable [also] to those wonderful traditions which have origin in the new Rome, at Constantinople.[20] The Pope’s first visit to his homeland would subsequently bring considerable political changes not only in Poland, but in all of Central and Eastern Europe.

In the Pope’s biographical sketchbook Nieznane oblicze pontyfikatu. Okruchy z papieskiego stołu (The Unknown Face of the Pontificate. Crumbs from the Pope’s Table), Grzegorz Polak wrote, “Upon electing Karol Wojtyła pope, the head of the Greek Catholics issued an address stating that “a Slavic pope would understand better his neighbors,” referring to John Paul II’s predecessors. He [Slipyj] expressed hope that the new pontiff would support the Ukrainians’ quest for freedom, as he himself was “a courageous fighter in a battle with godless doctrine” and “he knows what the fight for the rights of his people is, and understands the feelings of those oppressed.”[21] Slipyj renewed his plea to Pope John Paul II, not to sacrifice the Ukrainian Church in the dialogue with Moscow:  «nihil de nobis sine nobis!» (nothing about us without us).[22]

Pelikan shares this view, stating, “When Karol Cardinal Wojtyła was elected pope as John Paul II, with his bishops joining in the appeal, almost immediately seized the occasion to request that, in accordance with Cleri sanctitati, he, as “patriarch or major archbishop,” be declared to have authority over the Ukrainian Church both within and beyond Ukrainian territory.[23] And when Pope John Paul II on 19 March 1979 wrote to Slipyj (in Italian) about the need “to create a stable canonical form for the unity of the hierarchy of your church,” Slipyj wrote back (in Polish) to say that “these words of Your Holiness implicitly contain the envisagement of a recognition [przewidziane wyznanie] of our patriarchate, and for this we are thankful from the bottom of our hearts.” He enclosed copies of all his letters on the subject to the Holy See since 1963[24]. Implicit or not (and certainly not explicit), recognition of the Ukrainian patriarchate by Rome remained a vain hope to the end of Slipyj’s life; and Pope John Paul II, in his eloquent memorial tribute to Slipyj, avoided any reference—explicit or implicit—to the entire matter of the Ukrainian patriarchate.”[25]

In one of the interviews, Cardinal Slipyj’s personal secretary Fr. Iwan Dacko stated that “in 1990, John Paul II recalled that Patriarch Josyf told him once that he would be the greatest pope if he recognized our patriarchate. The Pope did not do it, although he contributed considerably to the cause.”[26]

Not only did John Paul II fail to recognize the patriarchate; he also appointed as Slipyj’s successor Myroslav Ivan Lubachivsky, not Lubomyr Husar proposed by Cardinal Slipyj. One can only suspect that this decision was heavily influenced by the Vatican nomenclature and its Ostpolitik. Only years later, in 1996, did the pope recognize the canonicity of Husar’s ordination. On January 26, 2001, he confirmed Lubomyr Husar’s election as Major Archbishop of Lviv and the head of the Ukrainian Greek Catholic Church. The fact of pope’s favorable predisposition towards the UGCC is, however, undeniable: John Paul II personally convened the Synod of the Ukrainian bishops on March 24, 1980.[27]

Let us briefly go back to Patriarch Slipyj’s address at the deliberations of the Second Vatican Council which touched the Ukrainians in the diaspora, and undoubtedly, served as a signal to the Vatican circles: this elderly hierarch would not sit still; changes are on the way. If John Paul II is considered the catalyst of political changes in Central and Eastern Europe, Josyf Slipyj undoubtedly performed a similar role amidst the Ukrainian people. During the Second Vatican Council, both hierarchs spoken openly about religious freedom and its restrictions, especially in totalitarian states.[28] In the above-mentioned letter to Cardinal Slipyj from March 19, 1979, the Pope quoted the General Declaration of Human Rights with its “principle of religious freedom,” of which the faithful of the Greek Catholic Church in the Ukrainian Soviet Socialist Republic were deprived.[29] Each of the hierarchs monitored closely political and religious situations in their respective homelands and neighboring countries. John Paul II’s first visit as a pope to Poland on June 2-10, 1979, became fateful for the Polish nation. The birth of Solidarity would not have been possible without it.[30] Leszek Biernacki, one of the Solidarity activists, claims that “the idea of solidarity was in the center of his [John Paul’s] attention. The strikes of 1980 and, as a result, the birth of the Solidarity trade union, were close to his heart. In those protests, the Pope saw more than merely the rebellion against the authorities in search of better living conditions or the fight for freedom and democracy. He made Solidarity the symbol of positive changes that was supposed to change not only “the face of this land,” but the face of entire world. Solidarity became a symbol because it pursued peaceful methods of opposition, and promoted the idea of cooperation for the sake of human dignity and justice. The Pope was the patron of Solidarity since its inception, and therefore, did not spare critical remarks.”[31]

When martial law was imposed in Poland on December 13, 1981, Patriarch Josyf Slipyj sent special Christmas greetings to John Paul II, saying, “Regretfully, today our mutual joy is filled with uneasiness that was experienced by the guardian of God’s Child “for Herod is going to search for the child to kill him (Mt. 2,13). Your Holiness’ anxiety and that of the Polish people are my anxiety and that of the Ukrainian people. Similar, your joy is our joy in the face of a great mission we were entrusted with by the Redeemer of Man in the eastern borders of threatened Europe, so that a man could find in Him his own grandeur, dignity, and value of the humanity. (“Redemptor Hominis”) […] Let the festive joy of the Nativity of Our Lord bring peace, strength, and victory to the Church and nations who are fighting in the name of Christ’s truth on the Vistula River.”[32]

Yet, the most significant expression of John Paul II’s friendly predisposition towards Josyf Slipyj as for his Slavic brother can be found in the Patriarch’s funeral services. When Josyf Slipyj died on September 7, 1984, “John Paul II had already planned a visit to Canada, which he postponed to pay homage to the Patriarch Josyf Slipyj. Having arrived by helicopter to the seminary (currently, the Patronage of Our Lady collegium in Rome), the Pope entered the St. Sophia cathedral, prayed on his knees, sprinkled the body with the holy water, and then kissed Josyf Slipyj’s hand. This was an expression of extraordinary respect.”[33]. In his telegram to Cardinal Władysław Rubin, prefect of the Congregation for the Oriental Churches, on the Patriarch’s death, the Holy Father expressed sadness caused by the death of “a good and faithful servant who in the course of his long life as a priest and a bishop of God’s people gave an exceptional and bright witness of Christ’s faith, even amidst hardship and suffering which he endured with exemplary dignity and evangelical strength, always in unity with the Apostolic See. Remembering with deep sadness this extraordinary person who glorified the Church and the College of Cardinals, I send to all Ukrainian faithful living in their homeland and scattered throughout the world my comforting apostolic blessing.”[34]

In condolences to Myroslav Cardinal Ivan Lubachivsky, John Paul II noted, “we have admired the resolute steadfastness in faith and faithfulness to St. Peter’s See of our Beloved Brother Josyf Cardinal Slipyj, Archbishop Major of Lviv for the Ukrainians, even amidst hardship, persecution and suffering. We hasten to publicly attest to the Ukrainian community our sincere grief and partaking in mourning of his death.”[35]

During his visit to Ss. Volodymyr and Olha Ukrainian Catholic Cathedral in Winnipeg, Canada, on September 16, 1984, John Paul II remembered “that great man, the Confessor of Faith, Major Archbishop and Cardinal Josyf Slipyj, whom the Lord has called into eternity.”[36].

John Paul II participated in the commemorative Divine Liturgy on the fortieth day after Josyf Slipyj’s death. In his sermon, the Pope spoke about major periods of the Patriarch’s life, emphasizing the beloved Major Archbishop’s heroic virtues: “We know of hardships and persecutions he endured. But we also know that he never lacked Christ’s comfort. At times of imprisonment and, eventually, exile, he found comfort and support in the words of our Divine Teacher: ‘Come to me, all you who are weary and burdened, and I will give you rest!’ Cardinal Slipyj always found strength in Christ to become a man of unwavering faith, a fearless shepherd, a witness of heroic faithfulness, a prominent person in the Church.”[37] In conclusion, the Holy Father prayed for “persecuted Christians in modern society, for our Ukrainian brothers who are in their homeland and those scattered throughout the world.”[38]

Karol Wojtyła/John Paul II was always in touch with his country. After his election as pope on October 16, 1978, he made nine pastoral visits to Poland. Arrested on April 10, 1945, Josyf Slipyj returned to Ukraine only posthumously. In accordance with an agreement between the Vatican and the Soviet Union, he was exiled from the USSR without the right to return. In accordance with his testament, Slipyj was reburied in the crypts of St. George’s cathedral in Lviv, next to Metropolitan Andrey Sheptytsky. The solemn ceremony took place on August 27-29, 1992. It was in Lviv during his pastoral visit to Ukraine on June 27, 2002, that Pope John Paul II beatified twenty-eight new martyrs of the Ukrainian Greek Catholic Church. Not only was it one of the largest group beatifications conducted by the Holy Father, but it was also a recognition of the heroic deeds of the Ukrainian Greek Catholic Church in the 20^th century, its church leaders and laity. In his sermon during the Divine Liturgy of St. John Chrysostom, the Holy Father remembered “heroic Cardinal Josyf Slipyj”: “This land of Galicia, which has seen the development of the Ukrainian Greek Catholic Church over the centuries, was covered with ‘mountains of corpses and rivers of blood,” using the words of the unforgettable Metropolitan Josyf Slipyj.[39]

Pope John Paul II died on April 2, 2005. He was beatified on May 1, 2011, and canonized on April 27, 2014. The heroic virtues of the prisoner of the Soviet camps, Servant of God, Patriarch of the Underground Church Josyf Slipyj, as well as the virtues of his predecessor Venerable Metropolitan Andrey Sheptytsky have not yet been properly recognized by the Vatican.

There have been many writings published about Pope John Paul II and Patriarch Josyf Slipyj—scholarly, critical, panegyric texts. As a summary of this analysis, we would like to quote the thoughts of two contemporaries of the new apostles of the Slavic people. Josyf Slipyj’s long-term devotee Leonid Rudnytzky was also personally acquainted with John Paul II; Rudnytzky wrote about John Paul II in his essay “Farewell to a Pontiff”: “As a man, he was, like all of us, fallible. As a Pontiff, he was awe-inspiring. His exceptional quality of character enabled him to stand firm against certain currents of our times, and yet divinely surf the tides of our common historical experience. Spanning two centuries, with a plethora of humankind’s unprecedented inventions, innovations, and confounding technological advancement, including the advent of the much vaunted information revolution—he was uniquely in tune with both the spiritual needs and the worldly necessities of our age.”[40]  The most accurate analysis of Patriarch Josyf Slipyj was given by Jaroslav Pelikan, who said, “‘He builded [sic] better than he knew.’ All of Christendom, East and West, continued to stand in his debt.”[41]

 

 

BIBLIOGRAPHY.

1. Leszek Biernacki. Papież Jan Paweł II. Nie ma wolności bez „Solidarności”, a „Solidarności” bez miłości//http://www.solidarnosc.org.pl/wszechnica/page_id=1388/index.html

2. Jan Paweł II. Homilia w czasie Mszy św. odprawionej na Wzgórzu Lecha, Gniezno, 3 czerwca // Przemówienia Papieskie-1979. http://mateusz.pl/jp99/pp/1979/pp19790603c.htm

3. John J. Hopkins. Shoes of a Fisherman, April 17, 2005 https://madisonrecord.com/stories/510559651-shoes-of-a-fisherman

4.Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990.

5.Grzegorz Polak. Nieznane oblicze pontyfikatu. Okruchy z papieskiego stołu. – Kraków, Wydawnictwo M, 2011.

6.Leo D. Rudnytzky. Farewell to a Pontiff//LaSalle Magazine, Spring 2005, p. 21.

7.Leonid Rudnytzky. Lux in tenebris: A Brief Homage to Patriarch Josyf Slipyj // The Ukrainian Quarterly, Vol. LXVII, No. 1-4, 2011.

8. Wojtyła na Soborze https://teologiapolityczna.pl/pawe-rojek-wojty-a-na-soborze

9. Благовісник Патріярха Йосифа Сліпого. Кастельґандольфо, Рік XVI-XX, 1980-84, Книга 1-4. (Blahovisnyk Patriyarkha Josyfa Slipoho. Castelgandolfo, Year XVI-XX, 1980-84, Vol. 1-4).

10. Джордж Вайґель. Свідок надії: життєпис Папи Івана-Павла ІІ. – Львів: Видавництво Українського католицького університету, 2012. (George Weigel. Svidok nadiyi: zhyttiepys Papy Ivana-Pavla II. – Lviv: Vydavnyctvo Ukrayinskoho katolytskoho universytetu, 2012).

11. Галина Левицька. Мати Кароля Войтили Емілія Качоровська//https://lysty.net.ua/popevisitua/ (Halyna Levytska. Maty Karola Wojtyly Emilia Kaczorowska// https://lysty.net.ua/popevisitua/)

12. Преосв. Андрій Сапеляк. Українська Церква на Другому Ватиканському соборі. – Салезіянське видавництво: Рим– Буенос-Айрес, 1967. (Preosv. Andriy Sapeliak. Ukrayinska Tserkva na Druhomu Vatykanskomu sobori. – Saleziyanske vydavnytstvo: Rym-1967-Buenos Aires)

13. Йосиф Сліпий. Твори. – Український католицький університет ім. св. Климентія Папи, Рим. (Josyf Slipyj. Tvory. – Ukrayinskyy katolytskyy universitet im. sv. Klymentiya Papy, Rym).

14. Шлях у безсмертя. До 30-річчя відходу у вічність Блаженнішого Патріярха Йосифа Сліпого (1892-1984). Матеріяли про смерть та похорон. – АРТОС: Львів, 2014. (Shliakh u bezsmertia. Do 30-richchia vidhodu u vichnist Blazhennishoho Patriyarkha Josyfa Slipoho (1892-1984). Materiyaly pro smert ta pokhoron. – ARTOS: Lviv, 2014.)

15. «У Йосифа Сліпого була далекоглядність Андрея Шептицького». Особистий секретар Глави УГКЦ о. Іван Дацько — про Патріарха і про сучасну релігійну ситуацію (“U Josyfa Slipoho bula dalekohliadnist Andreya Sheptytskoho.” Osobystyy sekretar Hlavy UGCC o. Iwan Dacko – pro Patriyarkha i pro suchasnu relihiynu sytuatsiyu) https://www.religion.in.ua/13706-u-josifa-slipogo-bula-dalekoglyadnist-andreya-sheptickogo-osobistij-sekretar-glavi-ugkc-o-ivan-dacko-pro-patriarxa-i-pro-suchasnu-religijnu-situaciyu.html

16. https://www.ipsb.nina.gov.pl/a/biografia/josyf-slipyj?print

17. http://www.papalvisit.org.ua/ukr/news.php?ac=a&id=279

18. http://www.catholica.com.au/andrewstake2/133_akphp

 

[1] Галина Левицька. Мати Кароля Войтили Емілія Качоровська//https://lysty.net.ua/popevisitua/

[2] John J. Hopkins. Shoes of a Fisherman, April 17, 2005 // https://madisonrecord.com/stories/510559651-shoes-of-a-fisherman

[3] http://www.catholica.com.au/andrewstake2/133_ak_040809.php

[4] Іменинові привіти Блаженнішому Патріярхові Йосифові від Папи Івана Павла ІІ, 19 березня 1984 року//Благовісник, Рік XVI-ХХ, 1980-84, с. 250. (Imenynovi pryvity Blazhennishomu Patriyarkhovi Josyfovi vid Papy Ivana Pavla II, 19 bereznia 1984)

[5] Привітання Святішого Отця Папи Івана Павла ІІ Главі УКЦеркви, відчитане Кард. В. Рубіном у соборі Святої Софії в Римі, 17 лютого 1982 р. (Pryvitannia Sviatishoho Otsia Papy Ivana Pavla II Hlavi UCTserkvy, vidchytane Kard. W. Rubinom u sobori Sviatoyi Sofiyi v Rymi, 17 liuotoho 1982)

[6] Преосв. Андрій Сапеляк. Українська Церква на Другому Ватиканському соборі. – Салезіянське видавництво: Рим – 1967 – Буенос-Айрес, с. 152 (Preosv. Andriy Sapeliak. Ukrayinska Tserkva na Druhomu Vatykanskomu sobori. – Saleziyanske vydavnytstvo: Rym-1967-Buenos Aires, p. 152).

[7] Leonid Rudnytzky. Lux in tenebris: A Brief Homage to Patriarch Josyf Slipyj // The Ukrainian Quarterly, Vol. LXVII, No. 1-4, 2011

[8] https://www.ipsb.nina.gov.pl/a/biografia/josyf-slipyj?print

[9] Grzegorz Polak. Nieznane oblicze pontyfikatu. Okruchy z papieskiego stołu. – Kraków, Wydawnictwo M, 2011. – s. 72-77. – translation ours.

[10] Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990. – p. 11.

[11] Slipyj to John Paul II, 23.хі.1983, Arch. Pat. 118:292-93.

[12] Slipyj to John Paul II, 3.vi.1979, Arch. Pat. 118:99-100 (Ukrainian); Slipyj to John Paul II, 15.vi.1979, Arch. Pat. 118:102-5 (Italian).

[13] Slipyj to Władysław Rubin, 15.vi.1979, Slipyj, Tvory 14:374.

[14]Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990. – p. 11.

[15] Slipyj to John Paul ІІ, 19.х.1978, Arch. Pat. 118:51.

[16] John Paul ІІ to Slipyj, 12.хi.1978, Arch. Pat. 118:51.

[17] Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990. – p. 28.

[18] Slipyj, Tvory 1:91-158.

[19] Slipyj to John Paul II, 10.іі.1981, Arch. Pat. 118:200-201.

[20] Virgilio Levi, Ed. The Common Christian Roots of the European Nations. qtd. in Ibid, p. 12.

[21] Grzegorz Polak. Nieznane oblicze pontyfikatu. Okruchy z papieskiego stołu. – Kraków, Wydawnictwo M, 2011. – s. 72-77.

[22] «Riservata personale per il Santo Padre», 29.vi.1981, Arch. Pat. 118:223-27; see also: Slipyj,  Tvory  14:295.

[23] Slipyj and the Ukrainian Catholic bishops to John Paul II, 20.хі.1978, Arch. Pat. 40:204-7.

[24] Slipyj to John Paul II, 7.іі.1980, Arch. Pat. 118:125-26.

[25] Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990. – p. 206.

[26] «У Йосифа Сліпого була далекоглядність Андрея Шептицького». Особистий секретар Глави УГКЦ о. Іван Дацько — про Патріарха і про сучасну релігійну ситуацію (U Josyfa Slipoho bula dalekohliadnist Andreya Sheptytskoho.” Osobystyy sekretar Hlavy UGCC o. Iwan Dacko – pro Patriyarkha i pro suchasnu relihiynu sytuatsiyu) https://www.religion.in.ua/13706-u-josifa-slipogo-bula-dalekoglyadnist-andreya-sheptickogo-osobistij-sekretar-glavi-ugkc-o-ivan-dacko-pro-patriarxa-i-pro-suchasnu-religijnu-situaciyu.html

[27] John Paul II to the Major Archbishop and Bishops of the Ukrainian Church, 1.ііі.1980, Arch. Pat. 118:131.

[28] Wojtyła na Soborze https://teologiapolityczna.pl/pawe-rojek-wojty-a-na-soborze

[29] Джордж Вайґель. Свідок надії: життєпис Папи Івана-Павла ІІ. – Львів: Видавництво Українського католицького університету, 2012. – с. 291. (George Weigel. Svidok nadiyi: zhyttiepys Papy Ivana-Pavla II. – Lviv: Vydavnyctvo Ukrayinskoho katolytskoho universytetu, 2012. – p. 291).

[30] The history of Solidarity (Polish: Solidarność), a Polish non-governmental trade union, began on August 14, 1980, at the Lenin Shipyards (now Gdańsk Shipyards) at its founding by Lech Wałęsa and others. In the early 1980s, it became the first independent labor union in a Soviet-bloc country. Solidarity gave rise to a broad, non-violent, anti-communist social movement that, at its height, claimed some 9.4 million members. It is considered to have contributed greatly to the fall of communism.

[31] Leszek Biernacki. Papież Jan Paweł II. Nie ma wolności bez „Solidarności”, a „Solidarności” bez miłości//http://www.solidarnosc.org.pl/wszechnica/page_id=1388/index.html

[32] Благовісник Патріярха Йосифа Сліпого. Кастельґандольфо, Рік XVI-XX, 1980-84, Книга 1-4, с. 176 (Blahovisnyk Patriyarkha Josyfa Slipho. Castelgandolfo, Year XVI-XX, Vol. 1-4, p. 176)

[33] «У Йосифа Сліпого була далекоглядність Андрея Шептицького». Особистий секретар Глави УГКЦ о. Іван Дацько — про Патріарха і про сучасну релігійну ситуацію (U Josyfa Slipoho bula dalekohliadnist Andreya Sheptytskoho.” Osobystyy sekretar Hlavy UGCC o. Iwan Dacko – pro Patriyarkha i pro suchasnu relihiynu sytuatsiyu) https://www.religion.in.ua/13706-u-josifa-slipogo-bula-dalekoglyadnist-andreya-sheptickogo-osobistij-sekretar-glavi-ugkc-o-ivan-dacko-pro-patriarxa-i-pro-suchasnu-religijnu-situaciyu.html

[34] Шлях у безсмертя. До 30-річчя відходу у вічність Блаженнішого Патріярха Йосифа Сліпого (1892-1984). Матеріяли про смерть та похорон.  – АРТОС: Львів, 2014. – с. 10 (Shliakh u bezsmertia. Do 30-richchia vidhodu u vichnist Blazhennishoho Patriyarkha Josyfa Slipoho (1892-1984). Materiyaly pro smert’ ta pokhoron. – ARTOS: Lviv, 2014. – p. 10)

[35] Ibid, p. 11.

[36] Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990. – p. vi.

[37] Шлях у безсмертя. До 30-річчя відходу у вічність Блаженнішого Патріярха Йосифа Сліпого (1892-1984). Матеріяли про смерть та похорон.  – АРТОС: Львів, 2014. – с. 12 (Shliakh u bezsmertia. Do 30-richchia vidhodu u vichnist Blazhennishoho Patriyarkha Josyfa Slipoho (1892-1984). Materiyaly pro smert ta pokhoron. – ARTOS: Lviv, 2014. – p. 12)

[38] Ibid, p. 16.

[39] http://www.papalvisit.org.ua/ukr/news.php?ac=a&id=279

[40] Leo D. Rudnytzky. Farewell to a Pontiff//LaSalle Magazine, Spring 2005, p. 21.

[41] Jaroslav Pelikan. Confessor between East and West. A Portrait of Ukrainian Cardinal Josyf Slipyj. – William B. Eerdman’s Publishing Company: Grand Rapids, Michigan, 1990. –с. 231.

 

Іван Павло ІІ біля тіла Патріарха Йосифа