Russian and Soviet persecution of the Catholic Church

The Russian and Soviet persecution of the Catholic Church refers to the non-friendly actions of the Russian state and Soviet through the years towards the Catholic Church, including the Eastern Catholic Churches. This has hindered the Virgin Mary's wishes to consecrate Russia, something that has yet to be done. She predicted the evils of Soviet Marxism of the 20th Century, and if Russia wasn't consacrated would "spread her errors throughout the world, causing wars and persecutions of the Church".^[1]

Main article: Fatima

On Sunday, May 13, 1917, the children were tending their sheep in another patch of land called the Cova da Iria. Seeing what they thought was a flash of lightning, they started to return home when they noticed a Lady, radiantly dressed in white, hovering over a small holmoak tree. She told them not to be afraid, that she was from Heaven and wanted them to come to the Cova da Iria for six months in succession on the 13th day. She asked the children to pray the Rosary every day, in order to obtain peace for the world and an end to the first world war, which was taking place at the time.^[1]

On July 13, 1917, Our Lady told the children: "Sacrifice yourselves for sinners, and say many times especially whenever you make a sacrifice: O Jesus, it is for the love of You, for the conversion of sinners, and in reparation for sins committed against the Immaculate Heart of Mary."^[2] As she spoke those last words, she opened her hands and pointed to an opening in the ground. The children saw a vision of hell where demons and souls in human form, burned like embers and shrieked with pain and despair. Our Lady told them: "You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world, devotion to my Immaculate Heart."^[3]"To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart and the Communion of Reparation on the First Saturdays.^[4] If my request are heeded, Russia will be converted and there will be peace.^[5] If not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me and she will be converted, and a period of peace will be granted to the world.^[6] When you pray the Rosary, say after each mystery: O my Jesus, forgive us, save us from the fires of hell. Lead all souls to Heaven, especially those in most need."^[7]

The children faced much ridicule from their parents, the townspeople and even faced arrest and intimidation from the local authorities. However, increasing numbers of people did believe and accompanied them on their journeys to the Cova da Iria when they received the apparitions. Our Lady promised the children that on the 13th of October, she would perform a miracle for those who did not believe.

Main article: Ukrainian Greek Catholic Church

The final step in the particularity of the Greek Catholic Church was the development of the Ukrainian language from the language of Kievan Rus between 1600 and 1800, a language that distinguished itself from Belarusian and Ruthenian.

During the 16th century, Ukrainian bishops decided to seek official support and protection from Rome. As Russian Orthodox propaganda infiltrated Ukraine, Polish Latinism was also gaining ground, and new sects were emerging, increasing the number of Protestants.

This desire was achieved in 1596, when with the support of the King of Poland, Sigismund III Vasa, the entire Ukrainian ecclesiastical hierarchy concluded the union with Rome, proclaiming the "official communion" between Kyiv and Rome at the Union of Brest.

Empress Catherine II of Russia issued a decree on April 22, 1794, to remove all obstacles for the incorporation of the Uniates to Orthodoxy. The Metropolis of Kiev, with the eparchies of Lutsk and Ostroh, Volodymyr-Brest, Pinsk and Turaŭ, Polatsk and Smolensk, was abolished by the Russian authorities in 1798 after the disappearance of Poland as a result of the Partitions of Poland in 1772, 1793, and 1795. The part that remained under Russian control included the Right Bank of Ukraine and modern Belarus, while the eparchies of Lviv, Chełm (or Kholm), and Przemyśl (Eastern Galicia) remained under Austrian control (now part of Ukraine's Lviv, Ivano-Frankivsk, and part of Ternopil oblasts). In 1798, the eparchies of Volodymyr-Brest, and of Lutsk and Ostroh were restored. The Polish uprising of 1806 allowed for the restoration of the metropolis based in Polatsk, but the tsar only accepted the name of "Metropolis of the Uniate Church in Russia" ^[8]. On September 26, 1808, the Pope transferred the primacy from the Metropolitan of Kiev-Halych and all Rus to the new Metropolitan of Lviv in the Austrian Empire, whose suffragan eparchies were Ivano-Frankivsk and Przemyśl.

In the more eastern regions of Podolia, the population mostly reverted to Orthodoxy. Initially, the Russian authorities were tolerant of the Greek Catholic Church and allowed it to operate without restrictions (calling adherents Basilian). However, the clergy soon divided into pro-Catholic and pro-Russian factions, with the former tending to convert to Latin Rite Catholicism, while the latter group was led by Bishop Iosif Semashko (1798-1868).^[9] In 1828, the Church in the Russian Empire was reorganized, creating the metropolitanates of Polatsk in Belarus and Lithuania with its seat in Žyrovičy.

The situation changed abruptly after the successful Russian repression of the Polish uprising of 1831, aimed at eliminating Russian control over Polish territories. Since the uprising was actively supported by the Greek Catholic Church, immediate repression followed. The pro-Latin members of the synod were expelled, and the Church began to disintegrate, with its parishes in Volhynia returning to Orthodoxy, including the transfer in 1833 of the Pochaiv Monastery. As Orthodox Russia expanded its control over Ukraine, the union was gradually suppressed, in 1839, the Polatsk Synod (in present-day Belarus), under the direction of Bishop Semashko, dissolved the Greek Catholic Church in the Russian Empire, and all its properties were transferred to the state Orthodox Church by Tsar Nicholas I of Russia, who abolished the union across Russian territories. By the late 18th century, Greek Catholics had almost disappeared.

The metropolitanates of Belarus and Lithuania were abolished, with only the eparchy of Chełm in present-day Poland remaining. Russian government pressure completely eliminated Greek Catholicism, and about 7 million faithful were forced to join the Russian Orthodox Church. The dissolution of the Greek Catholic Church in Russia was completed in 1875 with the abolition of the eparchy of Chełm.^[10][11]

In the 18th century, most of Ukraine came under the rule of the Tsars of Moscow, who began a systematic persecution of Ukrainian Catholic Christianity. Only the western part of Ukraine, with Lviv as its capital, which remained under Austria and later Poland, was able to preserve ecclesiastical communion with Rome. This Church thrived under the charismatic leadership of Metropolitan Andrey Sheptytsky, who served as Archbishop of Lviv from 1900 to 1944.

Only the western part of Ukraine, with Lviv as its capital, which remained under the Austrian Empire and later under Poland, was able to retain ecclesiastical communion with Rome. The Austrians granted freedom of worship to the Greek Catholic Church and eliminated Polish influence. They also ordered that seminarians receive formal higher education (previously, priests had been informally educated by their parents) and organized institutions in Vienna and Lviv to serve this purpose.^[12] However, there was some fear in Rome that some elements of the Church might succumb to Orthodox apostasy:^[13]. The Pope in 1891 sent Cardinal Ciasca, who held the Lviv Synod from September to October of the same year; the Augustinians of Spain considered the Synod to be highly successful.^[14]

At the end of the century, many faithful emigrated to the United States, Canada, and Brazil. Of the estimated 5 million Greek Catholics living in Central Europe at the start of the 20th century, only about 10,000 were outside the Austro-Hungarian borders. It was estimated that there were 3,134,000 Greek Catholics, mostly Ukrainians (and the rest Poles) in the Metropolis of Lviv, including its suffragan eparchies of Stanislav (or Ivano-Frankivsk) and Przemyśl, while the Metropolis of Făgăraș and Alba Iulia with its suffragans of Lugoj, Oradea, and Gherla had 1,267,000 Greek Catholics, mostly Romanians (and the rest Hungarians). In Hungary, the eparchies of Mukachevo and Prešov, suffragans of the Archdiocese of Esztergom, had 562,000 faithful, mostly Ruthenians (and the rest Slovaks and Hungarians), and the eparchy of Križevci, suffragan of the Archdiocese of Zagreb, had 25,000 faithful, both Croats and Ruthenians.^[15]

On February 22, 1903, the Tsar decreed religious freedom, allowing the Greek Catholic Church to function. This Church prospered under the charismatic leadership of Metropolitan Andrey Sheptytsky, who was the archbishop of Lviv from 1900 to 1944. In 1907, Pope Pius X orally and secretly gave him full powers to organize the Byzantine Rite Church in the Russian Empire.^[16] Sheptytsky was internally exiled in Russia between 1914 and 1917, and upon his return to Lviv, using the powers granted by Pius X, on May 29, 1917, he created the "Apostolic Exarchate for Byzantine Rite Ukrainian Faithful in Russia and Siberia," appointing Abbot Klymentiy Sheptytsky as Exarch, confirmed by Pope Benedict XV on February 24, 1921. On May 28, 1917, he appointed the first Apostolic Exarch for the Greek Catholics of Russia (Exarchia apostolica pro catholicis ritus byzantini in Russia), Leonid Feodorov, who was confirmed by Benedict XV on March 1, 1921.^[17]

After World War I, the Ukrainian Greek Catholics found themselves under the governments of Poland, Hungary, Romania, and Czechoslovakia. As they extended their policies of Polonization to their eastern territories, the Polish authorities sought to weaken the Greek Catholic Church.^[18] On September 17, 1939, Sheptytsky used his exceptional powers again to create 3 exarchates: the Archiepiscopal Exarchate of Volhynia, Polesia, and Podlachia (Exarch Mykola Charnetskyi); the Archiepiscopal Exarchate of Greater Ukraine (Exarch Josyf Slipyj); and the Archiepiscopal Exarchate of Belarus (Locum Tenens Mykola Charnetskyj, and from September 17, 1940, Exarch Antoniy Nemantsevich). Pope Pius XII accepted these exarchates on November 22, 1941.^[19]

Ministers of the Greek Catholic Church during the Great Patriotic War.

When World War II began, most of Galicia was occupied by the Soviet Union in 1939, and at the end of the war, the Ukrainian Greek Catholics found themselves under the control of the communist regimes of Poland and the Soviet Union. The new communist administration acted decisively to eliminate the Greek Catholic Church in Ukraine: in April 1945, the Soviet authorities arrested, deported, and sentenced Metropolitan Josyf Slipyj (who had become Sheptytsky's coadjutor after his death on November 1, 1944) on April 11, 1945, along with eight other Greek Catholic bishops (Nykyta Budka, Grigorij Chomyshyn, Iván Lyatyshevskyi, Mykola Carneckyj, Peter Werhun, Josaphat Josyf Kocylovskyj, Hryhoriy Lakota, Teodor Yuriy Romzha),^[20] as well as hundreds of clergy and lay activist leaders. In Lviv alone, 800 priests were arrested. With only a few clergy members invited to attend, a synod was convened in Lviv on March 8 and 9, 1946, to revoke the Union of Brest. Officially, all the Church's properties were transferred to the Russian Orthodox Church under the Moscow Patriarchate.^[21] All the bishops and a significant number of clergy died in prisons, concentration camps, internal exile, or shortly after their release. The exception was Metropolitan Slipyj, the head of the Church, who was released in 1963 through the intervention of Pope John XXIII, and sent into exile in Rome. In that same year (December 23, 1963), Pope Paul VI gave him the title of Major Archiepiscopal of the Ukrainians of Lviv, with authority similar to an Eastern Patriarch. In 1965, he was made cardinal, though he had been named in pectore in 1949, and died in 1984. Emigration to the United States and Canada, which had begun in the 1870s, increased after World War II.

The clergy who joined the Russian Orthodox Church were spared from the large-scale religious persecution that occurred in other parts of the country. In the city of Lviv, only one church was closed, at a time when many cities elsewhere in Ukraine had no functioning church. Other concessions by the Soviet government allowed the Orthodox dioceses of Lviv-Ternopil and Ivano-Frankivsk to retain the majority of the 7 existing convents, whereas none were left in Russia. Canon law for the Orthodox Church was also relaxed, allowing clergy to shave their beards and perform liturgies in Ukrainian instead of Church Slavonic.

Most of the Greek Catholic clergy in Ukraine remained underground, and Ukrainian Catholics continued to exist as the "Church of the Catacombs" for decades and were subjected to heavy attacks in the state-run media. The clergy gave up the public practice of their clerical duties but continued to do so secretly. Between 1944 and 1989, 25 Greek Catholic bishops were secretly consecrated in the Soviet Union. Many priests took up civilian professions and celebrated the sacraments in private. Soviet police regularly observed, interrogated, and fined ex-priests whose illegal activities were known, but they were not detained unless their activities became too widely known. Newly ordained priests were treated more harshly.

In the late 1950s, the authorities arrested more priests and unleashed a new wave of anti-Catholic propaganda. Secret ordinations took place in exile, and the secret theological seminaries in Ternopil and Kolomyia were exposed in Soviet press in the 1960s when their organizers were arrested. In 1974, a clandestine convent was discovered in Lviv. During the Soviet era, the Ukrainian Greek Catholic Church flourished across the Ukrainian diaspora. While Slipyj was in the Gulag, in 1959 he appointed 6 administrators for the Greek Catholics of the Soviet Union: Vasyl Velyckovskyj (for Volhynia, Greater Ukraine, and Belarus); Mykola Revt' (for Western Siberia); Illia Blavatskyi (for Central Siberia); Stepan Ratych (for Eastern Siberia); Olexiy Zarytskyi (for Kazakhstan); and Josafat Fedoryk (for Central Asia).

With the start of World War II, most of Galicia was annexed by the Soviet Union. ^{[22] [23]} The new communist administration acted decisively to eradicate the Ukrainian Greek Catholic Church: in April 1945, all its bishops were arrested and sentenced to forced labor. Regime officials detained seven Greco-Catholic bishops in Romania overnight on October 28, 1948, accusing them of "high treason" after they refused to convert to "Orthodoxy".^[24] The Metropolitan Josyf Slipyi, head of the Church, was sent to prison in Siberia. He was not released until 1963, after which he was exiled to Rome. In the same year, he was given the title of Major Archbishop of the Ukrainians in Lviv, and in 1965 he was made a cardinal. He died in 1984.

See (VIDEO) Catholics Made Unwelcome in Orthodox Russia (2002) & (VIDEO) Orthodox protest against influence of Catholic church

The ancient fortress city of Pisgov, located on Russia's far western border, has a rich historical significance as a bastion against foreign invaders. For centuries, it has stood as a symbol of resilience and strength, particularly noted for its role during World War II when Russian soldiers defended the city from the advancing Nazi troops. This historical event is commemorated by the local community, which dedicates time to honor those who fought to protect their homeland from foreign aggression. The legacy of these soldiers is deeply ingrained in the identity of Pisgov, where many residents view the preservation of their city and its values as paramount.

In contemporary times, the residents of Pisgov perceive a new form of invasion, which they believe comes from the Catholic Church. This sentiment reflects a broader concern among many Russians regarding the influence of religious groups that are not aligned with the Russian Orthodox Church. The Russian Orthodox Church, which has historically been intertwined with the state, has maintained a dominant position in the religious landscape of Russia, especially following the fall of communism. Although the country adopted a policy of religious freedom, various denominations, including Baptists, Pentecostals, and Scientologists, have struggled to gain recognition and acceptance within a predominantly Orthodox society.

The rise of the Catholic Church in Russia has been met with resistance from the Orthodox Church, which views it as a threat to its authority and the spiritual integrity of the nation. This tension is exemplified in the words of Patriarch Alexei II, who has emphasized the need for a unified Russian identity rooted in Orthodox Christianity. The Orthodox Church's influence is further reinforced by the state, which has historically favored it over other religious groups. This favoritism manifests in various ways, including the promotion of Orthodox values in public life and the marginalization of other faiths.

Despite the challenges posed by the Orthodox Church, the Catholic community in Pisgov continues to grow. In a small converted garage, they hold mass while awaiting the completion of their new church. This congregation represents a diverse array of beliefs, highlighting the ongoing struggle for religious freedom in Russia. The Catholic Church's presence in the region is seen by some as an intrusion, while others view it as a necessary expression of faith that contributes to the spiritual diversity of the community.

The recognition of the dignity of all individuals, regardless of their faith, remains a contentious issue in Russia. Many still grapple with the legacy of 70 years of enforced atheism under communist rule, during which all denominations suffered. Churches were destroyed, priests were executed, and religious artifacts were desecrated. The aftermath of this repression has led to a complex relationship between the state and various religious groups, with the Orthodox Church often positioned as the primary representative of Russian spirituality.

The current climate of anti-Catholic sentiment in Russia is palpable, with thousands of Russians participating in rallies against the Catholic Church. This atmosphere of hostility is fueled by the perception that the Catholic Church is attempting to undermine the traditional values upheld by the Orthodox Church. The Russian Orthodox Church is now using its powerful political influence to punish Catholic clergy, exemplified by the expulsion of Bishop Jersey Missouri to his Polish homeland. This act of exclusion underscores the precarious position of the Catholic Church in Russia, where its leaders must navigate a landscape fraught with political and religious tensions.

Yakov Krotov suggests that the state and church have colluded, indicating that President Putin plays a decisive role in the attack on Roman Catholics, particularly highlighting the expulsion of Bishop Yeshimazu as a significant action taken by secular power against the Catholic Church. Bishop Jersey Missour after being expelled to Poland, he expressed his situation by stating, "They told me that I can't enter the territory of the Russian Federation," indicating the challenges faced by Catholic clergy in Russia. Pope John Paul II had a strong desire to visit Russia before he died, but the climate of hostility between the two churches makes Russia feel like "enemy territory" for Catholics.

Local Catholics in Pisgov holded mass in a converted garage while waiting for their new church to be completed, reflecting their determination to practice their faith despite the challenges they face.

The Russian Orthodox Church has accused the Catholic Church of invading territory that it believes rightfully belongs to the Orthodox Church. This has led to a total collapse in relations between the two churches, with the Orthodox Church expressing strong opposition to the establishment of new Catholic dioceses in Russia. Metropolitan Kirill of the Orthodox Church has accused the Catholic Church of betrayal, claiming that the Catholics have not been transparent about their plans for expansion in Russia. This lack of communication is seen as a violation of trust between the two denominations.

The Russian Orthodox Church is leveraging its political influence to counter the Catholic Church's presence. This includes actions such as the expulsion of Catholic clergy, which is viewed as a means to assert dominance and protect its own interests within the religious landscape of Russia. The Orthodox Church emphasizes the importance of maintaining a unified Russian identity rooted in Orthodox Christianity. The presence of the Catholic Church is perceived as a challenge to this identity, particularly in a country where the majority of the population identifies as Orthodox.

As the head of the Russian Orthodox Church, Patriarch Alexei II was a central figure in shaping the church's policies and responses to external religious influences. His leadership is characterized by a strong emphasis on protecting the interests of Orthodoxy in Russia. Under his leadership, the Russian Orthodox Church has taken a firm stance against the expansion of the Catholic Church in Russia. He views the establishment of Catholic dioceses as a territorial encroachment and has publicly condemned such actions, framing them as a declaration of war against the Orthodox Church.

Patriarch Alexei II has been known to collaborate closely with the Russian government, particularly with President Putin. This relationship has allowed the Orthodox Church to exert significant influence over state policies regarding religion, leading to a coordinated effort to marginalize rival religious groups, including Catholics. He has been a proponent of promoting a unified Russian identity rooted in Orthodox Christianity. This includes fostering a sense of cultural and spiritual superiority of Orthodoxy over other faiths, which is reflected in the church's rhetoric and public actions against Catholicism. Patriarch Alexei II's leadership has coincided with a broader policy of religious discrimination in Russia, where the government has actively sought to diminish the presence and influence of non-Orthodox religions. His role has been pivotal in justifying and supporting these policies within the context of protecting Orthodox Christianity.^[26] Both Churches are considered "sister churches".^[27]

During 2002 protests Valentin Lebedev, head of union of Orthodox citizens of Russia said: "Today, we will not only speak about Catholicism that damages our traditional life style. Today we will say 'yes' to Orthodox education at schools and universities. Where is it? We will state that Orthodox person will provided with freedom of word and adequate time on TV and radio." also a protestor said "Our main religion should be Orthodox. Everything that contradicts Orthodox religion, including Catholicism, is heresy. Naturally, heresy should not be spread on Russian land. Here there should be only Orthodox believers, we should be Orthodox people".^[28]

Reports indicate that Russian and DPR-LPR militants have systematically persecuted non-Orthodox religious groups, frequently using the Russian Orthodox Church as a pretext for their actions. Documented incidents include the torture of detainees by individuals disguised as clergy and the kidnapping of religious leaders such as Ihor Kozlovsky. These actions highlight how religion is exploited to justify violence and establish control, closely tied to the ideology of the "Russian World," supported by both the Kremlin and the Moscow Patriarchate. Coynash has criticized the Vatican for failing to address these abuses in its 2016 declaration with Patriarch Kirill.^[29]

The Ukrainian Greek Catholic Church (UGCC) has suffered severe persecution during the ongoing conflict with Russian forces. Churches have been destroyed, sacred objects evacuated, and clergy targeted for assassination. Major Archbishop Sviatoslav Shevchuk, head of the UGCC, has had to move between safe houses for protection.^[30][31]

Russian occupation authorities have banned the UGCC and other Catholic organizations, including Caritas and the Knights of Columbus, in areas such as Zaporizhzhia, labeling them extremist. By 2024, UGCC clergy were completely absent from Russian-occupied regions, as militants seized church properties and barred access to places of worship.^[32][33] Two priests, Fathers Ivan Levitsky and Bohdan Geleta, were detained in Berdyansk in 2022 and reportedly face torture and harsh conditions in Russian detention facilities.^[34][35]

Since 2022, Russian forces have damaged or destroyed at least 660 religious buildings, according to experts. Archbishop Borys Gudziak has highlighted that religious institutions in Russian-controlled territories can only operate if aligned with Kremlin policies, further underscoring the systematic suppression of religious freedom.^[36][37]

The Faithful of the Ukrainian Greek Catholic Church Demand the Legalization of the Church. Moscow, 1989.

People Demand Freedom of Religion. Lviv, September 17, 1989.

In the late 1980s, there was a change in the Soviet government's attitude towards religion. In December 1989, as the fall of communism was approaching, Ukrainian Greek Catholics were granted the right to register with the government and were allowed to function once again.^[38] Nearly all of their parishes prior to 1946 and their properties were in the hands of the Orthodox Church. Supported by Ukrainian nationalist groups, the Greek Catholic Church took a firm stance on the return of its lost properties and parishes, even in cases where there were almost no Catholic faithful left. With the support of local authorities, Ukrainian Catholics gradually reclaimed their former parishes. Most of the parishes in Galicia came under Greek Catholic control during the events of a large-scale interconfessional rivalry that was often accompanied by violent clashes. All of this was the prelude to a strong revival of Catholicism in the region. These tensions led to a rupture in relations between the Moscow Patriarchate and the Holy See.

In 1989, towards the end of communism, Ukrainian Greek Catholics were granted the right to register with the Government of Ukraine. With the support of local authorities, Ukrainian Catholics gradually reclaimed their old parishes. This marked the beginning of a strong resurgence of Catholicism in the region.

In 1991, Cardinal Miroslav Ivan Lubachivsky, the exiled head of the Ukrainian Church, was allowed to leave Rome and reside in Lviv. In 1992, Ukrainian Greek Catholic bishops from around the world convened for a synod in the city for the first time in several decades. In the same year, the remains of Cardinal Josyf Slipyi were transferred from Rome to Lviv, where they were buried next to Metropolitan Andrey Sheptytsky. In July 1993, four new dioceses were created.

Since the exile of Slipyj in 1963, the Archdiocese of Lviv was administered by the locum tenens Vasyl Velyckovskyj until his exile to Canada in 1972, and then by Volodymyr Sterniuk until 1991 when Cardinal Myroslav Iván Lubachivsky, the exiled primate of the Ukrainian Greek Catholic Church since 1984, was authorized to leave Rome and take up residence in Lviv. On January 16, 1991, the surviving clandestine bishops were confirmed by the pope. In 1992, Ukrainian Greek Catholic bishops from around the world were summoned to a synod in the same city for the first time in several decades, and that same year, the remains of Cardinal Josyf Slipyj were transferred from Rome to Lviv, where they were buried next to Metropolitan Andrey Sheptytsky. The synod took place between May 16 and 31, 1992, and decided on the creation of four new eparchies in Ukraine: Sambir-Drohobych, Ternopil, Zboriv (all separated from the major archdiocese of Lviv), and Kolomyia-Chernivtsi (separated from Ivano-Frankivsk), which were established on April 20, 1993. The territories of the rest of Ukraine were established as the Archiepiscopal Exarchate of Kiev–Vyshhorod on November 25, 1995.

After the restoration of this Church in Ukraine, the synod of bishops began to meet regularly. The first general council of Ukrainian Greek Catholics was held in Lviv in October 1996. Due to Cardinal Lubachivsky's poor health, Lubomyr Husar was appointed Administrator of the Ukrainian Greek Catholic Church. In August 2000, a new synod held in Buchach decided on the creation of two new eparchies in Ukraine: Stryi and Sokal, while reorganizing the eparchies of Ternopil and Zboriv into the new eparchies of Ternopil-Zboriv and Buchach. Since 2000, the Church's territory was expanded to all of Ukraine, except for the situation of the Mukachevo eparchy. On December 14, 2000, Cardinal Lubachivsky passed away and was succeeded by Lubomyr Husar, who was later created a cardinal.

In June 2001, Pope John Paul II made an Apostolic Journey to Ukraine at the invitation of the president and the Greek Catholic and Latin bishops. The main sites of the visit were Kyiv, the national capital, and Lviv. During his visit to Ukraine on June 27, 2001, the pope beatified 27 martyrs and 3 Servants of God and blessed the new Catholic University of Ukraine.

In 2004, the seat of the Major Archbishop was moved back to Kyiv by Pope Benedict XVI. On March 27, 2011, Sviatoslav Shevchuk became the new primate.

The Ukrainian Greek Catholic Church embarked on a campaign of liturgical reforms of de-Latinization, which included the removal of stations of the cross, the rosary, and the monstrance from its liturgy and parishes. This led in 2000 to Father Vasyl Kovpak and a small group of followers opposed to the reforms and ecumenism to organize the Priestly Society of Saint Josaphat, linked to the Society of Saint Pius X. On November 21, 2007, the Congregation for the Doctrine of the Faith excommunicated Kovpak.^[39] In 2008, a group of anti-reform priests from the Basilian monastery in Pidhirtsi declared that four of them had been consecrated as bishops without the pope's or Major Archbishop's permission. They were excommunicated in 2008, and in 2009, they formed the Ukrainian Greco-Catholic Orthodox Church.

According to the Pontifical Yearbook 2016, by the end of 2015, in the 33 jurisdictions of the Ukrainian Greek Catholic Church, there were: 42 bishops, 3,826 parishes, 2,973 secular priests, 432 religious priests, 843 religious, 1,371 religious women, 126 permanent deacons, and 731 seminarians.^[40]

Currently, this Church has 3,240 parochial communities, 78 monasteries, 755 Sunday schools, 12 educational institutions, 2,721 churches (with 306 more under construction), 16 bishops, 1,976 priests, 590 monks, 729 nuns, and 1,298 seminarians.

• Russian imperialism

1. ↑ ^{1.0 1.1} Fatima in Lucia's own words (15th edition). Fr. Louis Kondor, SVD, editor. Secretariado Dos Pastorinhos, Fatima, Portugal. pages 174-176.
2. ↑ ibid. page 178.
3. ↑ ibid
4. ↑ Letter from Sister Lucia dos Santos, transcribed by Rev. Fr. José Bernrdo Gonçalves, S.J. June 13, 1929.
5. ↑ Letter from Sister Lucia dos Santos, transcribed by Rev. Fr. José Bernrdo Gonçalves, S.J. June 13, 1929.
6. ↑ Fatima in Lucia's own words (15th edition). Fr. Louis Kondor, SVD, editor. Secretariado Dos Pastorinhos, Fatima, Portugal. pages 179.
7. ↑ ibid
8. ↑ History of the Ukrainian church.
9. ↑ Iosif Semashko : The Blackwell Dictionary of Eastern Christianity: Blackwell Reference Online. Blackwellreference.com. Retrieved on 11 May 2011.
10. ↑ St. Nicholas Ukrainian Catholic Parish in Winnipeg, Historical Timeline of the Basilian Order of St. Josaphat
11. ↑ St. Nicholas Church.
12. ↑ Himka, John Paul. (1999). Religion and Nationality in Western Ukraine. McGill-Queen's University Press: Montreal and Kingston. Pg. 6.
13. ↑ Conde, 1903, p. 448 "The sympathies that the Ruthenians had for the Russians, largely justified by the despotism of the Poles, led to repeated attempts at emancipation and a manifest tendency to strengthen ties with Russia. Though this tendency has almost completely disappeared today, it still remains a great danger for the Church, due to the political influence of Pan-Slavism fostered by the growing power of the Muscovite Empire and the efforts of some schismatics"
14. ↑ Conde, 1903, p. 450"It is not in our plan to rework the history of the Lviv Synod, a significant event in the religious life of that country: suffice it to know that the people, agitated by internal discord, with wavering faith, and inclined towards the Russian schism, have been regenerated by the decisions of the Council, and are now strongly aligned with Rome."
15. ↑ Historical Atlas of Central Europe. Written by Paul Robert Magocsi
16. ↑ Bishop Michel D'Herbigny SJ and Russia: A Pre-ecumenical Approach to Christian Unity, p. 56. Author: Léon Tretjakewitsch. Editor: Augustinus-Verlag, 1990. ISBN 3761301626, 9783761301623
17. ↑ Rome-Moscou: l'ostpolitik du Vatican, p. 29. Author: Mireille Maqua. Editor: Cabay, 1984. ISBN 2870772319, 9782870772317
18. ↑ Magosci, P. (1989). Morality and Reality: the Life and Times of Andrei Sheptytsky. Edmonton, Alberta: Canadian Institute of Ukrainian Studies, University of Alberta. 
19. ↑ Apostolische Nachfolge. Ukraine. Archived from the original on September 14, 2017. Retrieved on March 28, 2017.
20. ↑ Apostolische Nachfolge. Archived from the original on September 14, 2017. Retrieved on March 28, 2017.
21. ↑ Soviet-Era Documents Shed Light On Suppression Of Ukrainian Catholic Church, Radio Free Europe/Radio Liberty, August 7, 2009
22. ↑ The Church That Stalin Couldn’t Kill: Ukrainian Greek Catholic Church Thrives Seventy Years after Forced Reunification. Atlantic Council (8 March 2016).
23. ↑ Silenced Church. The Ukrainian Greek Catholic Church Between the Soviet Authorities and the Vatican (1944–1978). Deutsches Historisches Institut Warschau (15 February 2024).
24. ↑ ^{24.0 24.1} Pope beatifies seven Communist-era bishops in Romania. Breitbart (2 June 2019).
25. ↑ KGB ‘Christians’: Putin, Stalin, and the KGB’s History of Manipulating the Orthodox Church. Breitbart (11 January 2016).
26. ↑ Catholics Made Unwelcome in Orthodox Russia (2002).
27. ↑ Roman Catholicism in Today’s Russia: The Troubled Heritage. Oxford Academic (October 1, 1997).
28. ↑ Orthodox protest against influence of Catholic church (28 April 2002).
29. ↑ Halya Coynash (19 February 2016). Russian crimes & religious persecution in Donbas that the Pope ignored.
30. ↑ Russian forces destroy Catholic Church in Ukraine, as another parish prepares for attack. Catholic Standard (14 August 2024).
31. ↑ Russia has Ukrainian Greek Catholic Church in the crosshairs. Aid the Church in Need (14 March 2022).
32. ↑ Russia bans Ukrainian Greek Catholic Church, Catholic ministries. Union of Catholics Asia Network (8 December 2023).
33. ↑ Russian occupation forces close more Catholic churches in Ukraine. Catholic Review (27 March 2024).
34. ↑ Russia bans Ukrainian Greek Catholic Church, Catholic ministries. Union of Catholics Asia Network (8 December 2023).
35. ↑ Russian occupation forces close more Catholic churches in Ukraine. Catholic Review (27 March 2024).
36. ↑ Ukrainian Greek Catholic Church: Putin Is “Destroying the Basic Principles of Peace”. Bitter Winter (24 February 2022).
37. ↑ Russian drone attack damages Kyiv's Catholic cathedral. Detroit Catholic (27 November 2023).
38. ↑ 10. Revival of the Church 1989. Ukrainian Greek Catholic Church.
39. ↑ Catholic World News, November 21, 2007. Ukrainian priest excommunicated
40. ↑ Source: The Eastern Catholic Churches (CNEWA). Archived from the original on October 20, 2016. Retrieved on February 18, 2017.

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