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pre-World War I political boundaries, Lemko immigrants were separated from their
Rusyn brethren and placed within Galician Ukrainian dioceses. Cf. Magocsi, OurPeople,
pp. 29-34.
21. The proceedings of the L'viv Sobor were published first in Dijanyja Sobomu
hreko-katolyc lcoji cerkvy u L vovi, 8-10 bereznja 1946 (L'viv, 1946) and more recently
in a revised version. L vivs'kyj cerkovnyj sobor: dokumenty i materialy, 1946-1981
(L'viv, 1984), with a slightly abridged English version: The Lvov Church Council: Documents and Materials, 1946-1981 (Moscow, 1983).
22. Martyrolohija ukra/ins'kych cerkov, Vol. II: Ukrajins'ka katolyc ca cerkva:
dokumenty, materialy, chrystyjans Tyj samvydav Ukrajiny, ed. Osyp Zinkevy6 and
Taras R. Loncyna (Toronto and Baltimore, 1985, p. 74. For greater details, see First
Victims of Communism: White Book on the Religious Persecution in Ukraine (Rome,
1953).
23. For the Greek Catholic view, see Pekar, Narysy, pp. 159-170; Vasyl' Markus,
"Nyscennja hreko-katolyc'koji cerkvy v Mukacivs'kii Jeparchiji v 1945-50 rr.," Zapysky
Naukovoho tovarystva im. Sev6enka, CLXIX (Paris and New York, 1962), pp. 386405;
and Michael Lacko, "The Forced Liquidation of the Union of Uzhorod," Slovak Studies,
I: Historica, No. 1 (Rome, 1961), pp. 145-157. For the Russian Orthodox view in praise
of the historically justified return to the true faith, see Bishop Sawa (of Mukacevo
and Uzhorod), '30th Anniversary of the Reunion of the Zakarpatskaya Region Greek
Catholics (Uniates) with the Russian Orthodox Church," Journal of the Moscow Patriarchate, No. 1 (Moscow, 1980), pp. 21-24.
24. For a discussion of the Lemko Rusyn eastward migration in the context of
other European population movements at the time, see Joseph B. Schechtman, Postwar
Population Transfers in Europe, 1945-1955 (Philadelphia, 1962), pp. 151-179. On the
lesser known emigration from northeastern Czechoslovakia, see Magocsi, RusynUkrainians of Czechoslovakia, p. 48; and Vanat, Narysy, Vol. II: 1938-1948 (1985),
pp. 264-266.
25. Although it seems that plans for the deportation of Lemkos (and Ukrainians
from neighboring lands in postwar southeast Poland) were already prepared, it was the
death of General Karol Swierczewski in a battle with the Ukrainian Insurgent Army
(the Banderites) in March 1947 that provided the official justification for removal.
The forced deportation was carried out between April and July 1947 (often with only
a few hours notice), despite the fact that the remaining Lemkos in Poland were primarily in the western Lemko region (west of the Dukla Pass) where the Ukrainian
Banderites carried on only limited activity and where the local population was traditionally anti-Ukrainian.
On the deportation and the new life of Lemkos in the "Recovered Lands," see
Andrzej Kwilecki "Fragmenty najnowszej historii Temkdw," Rocznik Sadecki, VIII
(Nowy Sacz, 1967), esp. pp. 274-287 and his Bemkowie: zagadnienie migracfi i asymilacji (Warsaw, 1974).
26. Cited with further details in Bohdan R. Bociurkiw, "The Suppression of the
Greek Catholic Church in Postwar Soviet Union and Poland," in Dennis J. Dunn, ed.,
Religion and Nationalism in Eastern Europe and the Soviet Union (Boulder, Colo. and
London, 198 7), p. 106.
27. In the palatinate of Rzesz6w, which included most of the Carpathian Lemko
region as well as former Ukrainian-inhabited villages beyond the San, the vast majority
of the 220 churches that disappeared between 1939 and 1972 were not destroyed as
a result of World War II, but because of neglect during the post-1947 decades of peace.
Ryszard Brykowski, "Zabykowe cerkwie," Architektura, XXXVII, 5 (Warsaw, 1983),
pp. 53-58.