Religion and Identity in the Carpathians [Volume: 7(1988), pp. 87-107]

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13. For the situation in the Carpathian region in Czechoslovakia, see Magocsi,
Shaping of a National Identity, pp. 178-185; and Ivan Vanat, Narysy novitn'oji istoriji
ukrafinciv Schidnofi Slovacdyny, 1918-1938, Vol. I (Bratislava and PreSov, 1979), pp.
175-189. For the situation in Poland, see Ivan Teodoric, "Lemkovskaja Rus'," Naucnoliteratumyj sbomik Galicko-russkoj maticy, VIII [LXIX] (L'viv, 1934), pp. 16-23.
14. The center of the Orthodox movement south of the Carpathians was in the
village of Ladomirova, just outside of Svidnfk in northeastern Czechoslovakia, where
in the early 1920s Archimandrite Vitalij Maksimenko established the Holy Trinity
Monastery and printshop to propagate the faith. Two decades later, after the arrival
of the Red Army in the region, the monks with their new converts fled a second time,
to reestablish their Holy Trinity Monastery as part of the Russian Orthodox Church
Outside Russia-The Synod, in Jordanville, New York. Cf. Paul R. Magocsi, The RusynUkrainians of Czechoslovakia (Vienna, 1983), pp. 4041; and Vanat, Narysy, Vol. I,
pp. 178-179.
15. The bishop of the Greek Catholic Diocese of Przemysl-Sambir-Sanok was
actually a Lemko, Josyfat Kocylovs'kyj (1876-1947, consecrated 1917), who was one
of the leading "westemizers" in Greek Catholic Metropolia of L'viv-Halych, favoring
celibacy and other Latin-rite influences in opposition to the "easternizing" predilections
of Metropolitan Septyc'kyj. As for the diocesan priesthood, it was for the most part
deeply imbued with a Ukrainian national sentiment. Tadeusz Duda, "Stosunki wyznaniowe wirod Yemk6w greckokatolickich zamieszkalych na terenie obecnej diecezji
tamowskiej w XIX i XX wieku," Tamowskie Studia Teologiczne, X, 1 (Tarnow, 1986),
pp. 240-243.
16. The pro-Hungarian Greek Catholic bishops of Presov, Istvan Novak (1879 -1932, consecrated 1913) and of Mukacevo, Antal Papp (1867-1945, consecrated 1912),
each of whom refused to swear an oath of allegiance to the new Czechoslovak state,
were replaced eventually by Petro Gebei (1864-1931, consecrated 1924) in Mukacevo
and by Pavel Gojdi6 (1888-1960, consecrated 1927) in Pre~sov.
17. The first apostolic administrator was the Lemko-bom Reverend Vasylij
Mascjuk (1899-1936) who was followed in 1936 by another Lemko, the Reverend
Jakiv Medvec'kyj (1880-1941). The new Greek Catholic administration included 111
parishes and 127,305 faithful. See the statistics and historical survey (stressing the distinctiveness of Lemkos and their Christian descent from the SS Cyril and Methodian
mission) in Sematyzm Greko-Katotyckoho duchovenstva Apostol'skoji administracifi
Lemkovscyny 1936 (L'viv, 1936).
18. For a summary of the Ukrainian understanding, see the introduction by Vasyl'
Lencyk to the reprinted edition of the 1936 Sematyzm (Stamford, Conn., 1970); and
the earlier Mykola Andrusjak, "Der westukrainische Stamm der Lemken," SudostForschungen, VI, 3 4 (Leipzig, 1941), pp. 536-575.
19. For the contemporary Lemko view strongly critical of "Ukrainian infiltration,"
see "Sto musyme o sobi znaty y pamiataty!," Kalendar 'Lemka' na zvyca/nyj rok 1935
(Przemysl, 1934), pp. 133-134; and the discussion by one of the clerical supporters
of the Apostolic Administration, I. F. Lemkyn [Ioann Poljans'kyj], Ystoryja Lemkovyny
(Yonkers, N.Y., 1960), pp. 168-170. For a non-partisan review of those events, see
Duda, "Stosunki," pp. 243-246.
20. It was in part the realization that Rusyn Greek Catholic immigrants from
south of the Carpathians who were living in the United States could not get along with
their increasingly Ukrainian-oriented religious brethren from Galicia that prompted
the Vatican to establish separate administrations (1916) and then dioceses (1924) for
immigrants from Austrian Galicia and the Hungarian Kingdom-the present-day distinct
Ukrainian Catholic Church and Byzantine Ruthenian Catholic Church. Accepting