Basilian FAQ | Part 4
The Twentieth Century and Beyond
How did the Order change its structure after expanding worldwide?
In 1931, the General Chapter divided the Order into Provinces: North America, Brazil, Subcarpathia and Romania. Dionysius Tkachuk became Superior General of the Order worldwide. The following year, he moved his headquarters to Rome and the Order’s official name was changed to The Basilian Order of Saint Josaphat.
What has happened to the Basilians under the Iron Curtain?
After the Second World War, when Galicia was absorbed into Soviet Ukraine, the Basilian Order was liquidated. Throughout the 1940s, the Order was suppressed throughout Eastern Europe, but managed to survive clandestinely. Gradually, the Basilians re-built their lives in Poland, Slovakia and Yugoslavia. After the fall of Communism, in 1990-1991, the Order re-established its Provinces in Ukraine, Hungary and Romania.
How has the Order developed since the Second World War?
In 1953, Superior General Pavlo Myskiw, assumed the ancient title of Protoarchimandrite. In 1955, the new Basilian Constitutions, approved by the Holy See, took-into account many changes in the Order world-wide and incorporated contemporary church law, introducing, for instance, the profession of temporary vows before Solemn Perpetual Vows. These constitutions re-affirmed the Order’s integral commitment to the preservation of our Church’s own traditions. This orientation had been officially confirmed by the Apostolic See’s restoration of the liturgical books in the 1940s and 50s.
Besides pastoral work, what other apostolates has the Order maintained?
For centuries, the Basilian Order was single-handedly responsible for the education of clergy and laity in our Church. More recently, the Apostolic See requested that the Basilians administer important Ukrainian seminaries such as the Pontifical College of St. Josaphat (1904) and the Pontifical Institute of the Protection of the Mother of God (1998), both in Rome. The world’s largest Ukrainian seminary, in Ivano-Frankivsk (formerly Stanislaviv) is also run by the Order (1991). Basilians have also served as spiritual directors in Holy Spirit Seminary in Ottawa, and in other Ukrainian institutions of learning throughout the world.
After fleeing Ukraine in the 1940s, Athanasius Welykyj continued the scholarly apostolate of the Order from Rome, where he became the heart and soul of Analecta OSBM. This collection published some of the most important historical documents regarding our Church, contained in the Vatican Library, the Vatican Secret Archives and other archives.
Basilian Fathers have maintained and established numerous religious and cultural publications, in particular, Svitlo, Beacon, Misionar among others. In the 1950s, in Mundare, Alberta, Father Methodius Nychka initiated a Ukrainian religious radio program Vechirnja Hodyna. Father Modest Gnesko has continued this program from Edmonton and Vancouver. Currently, Father Gabriel Haber (Edmonton) is coordinating that Apostolate.
Have any Basilians served as bishops?
During the period preceding the Dobromyl Reform, no Basilians were chosen as bishops. In 1899, Basilian Father Count Andrej Sheptycky was nominated Bishop of Stanislaviv and, the following year, became Metropolitan Archbishop of Lviv. In 1915, Father Josaphat Kocylowsky (now beatified) was appointed bishop of Peremyshyl.
In Canada and the United States, many Basilians have served as bishops: Soter Ortynsky (1907), Basil Ladyka (1929), Ambrose Synyshyn (1942), Neil Savaryn (1943), Jerome Chimy (1974), Innocent Lotosky (1981), Myron Daciuk (1982), Severian Yakymyshyn and Cornelius Pasichny (1995), Lawrence Huculak (1997), Paul Chomnycky (2002).
Did Vatican II effect the Basilians?
In 1963, scholar and orientalist Athanasius Welykyj was elected Protoarchimandrite. A man of deep spirituality, kindness and understanding, he helped guide the Order through the rocky seas following the Second Vatican Council. A new spirit of understanding and dialogue emerged, complimenting the traditional monastic practices of the Order.
In 1969, an extraordinary General Chapter of Reform was convoked to integrate the Council’s teachings into Basilian life. The Order’s Constitutions were updated in 1969, 1977, 1993, 1996 and again in 2002, but are still awaiting definitive Papal approval. Spiritually, the new Constitutions remain very close to Rutsky and Dobromyl’s texts.
After the turbulent years of the late 1960s, in First World countries, the Order’s numbers were reduced drastically. Since the re-emergence of Ukraine, the Order’s numbers have re-doubled, especially in Eastern Europe.
Didn't the Basilians oppose a Ukrainian Patriarchate?
No. After the first 5 patriarchates (Rome, Alexandria, Antioch, Jerusalem, Constantinople), new patriarchates were established with the consensus of the other patriarchs (Moscow, 1589) or, for Catholic patriarchs, by the confirmation and blessing of the Supreme Pontiff.
Ukrainian Catholics are very grateful to Protoarchimandrite Athanasius Welykyj for resurrecting the idea of a Ukrainian Patriarchate, which had lain-dormant since the seventeenth century. The Order, as a whole, supported the establishment of a distinct structure for the Ukrainian Church, which was granted by Pope John Paul II in 1980. Because of their special vow of respect and submission to the Pope, Basilians pray that the Holy Father confirms the patriarchal title, at an opportune time.
Aren’t the Basilians just ordinary clerics?
No, and they never were. This is a misunderstanding of the category “clerices regolares”, which means "Rule clerics." The category was used, until the Second Vatican Council, to refer to communities of mostly priests (clerics) that followed a rule, e.g. the Rule of Saint Basil, Saint Benedict, Saint Augustine, etc. This imprecise category is no longer used in either the Western of Eastern Churches; in our Church, it has been superceded by categories from the new Eastern Code of Canon Law (1990).
Then, are the Basilians classified as monks?
Yes and no. The meaning of the term "monachos" (monk) has meant different things at different times in history. In the Eastern Churches, only one type of religious life was known, the contemplative-monastic life. Imitating the Mendicant Orders (Dominicans, Franciscans, Carmelites), the Basilians adapted their monastic practices to suit a semi-active apostolate. The Dobromyl Reform made the Basilians even more active and less contemplative. Nonetheless, contemplation and the divine praises is listed as the first duty of the Order (Pravyla, 3).
The new Code of Canons for the Eastern Churches (CCEO) classifies Eastern Catholic religious communities according to the following three categories: Monasteries, Orders and Congregations. Monasteries are primarily contemplative and sedentary, where the monks live-out their vocation in one monastery. Orders (to which the Basilians belong) profess monastic vows (Solemn Profession) but live a mixed lifestyle and may be transferred from community to community. Congregations (like the Redemptorists, Sisters Servants of Mary Immaculate) make only simple profession vows.
What are some of the draw-backs to the new classifications?
After the promulgation of the CCEO, Protoarchimandrite Isidore Patrylo had observed that although the old-style monasteries are common among the Eastern Orthodox, they are much rarer in the Eastern Catholic Churches. Upon re-union with the Apostolic See, most Eastern Catholic Churches re-grouped their monasteries into more organized “Orders”. The New Code’s classifications have more to do with the historical origins of the communities, than to their lifestyle and apostolate. The difference between monastic (Solemn) and simple profession of vows is primarily spiritual; both professions are made for life.
What important events have happened in the Order more recently?
At the 1976 General Chapter, Father Isidore Patrylo was elected Protoarchimandrite. Father Patrylo generously served for twenty years (1976-1996), becoming the longest serving General Superior. Having begun his religious life in pre-war Galicia, Patrylo was instrumental in the resurrection of the Order in ex-communist countries. In 1990, the Order published its most recent Ukrainian translation of the Divine Offices (Matins, Vespers), which they named Molytvoslov. This text has since spread throughout the entire Ukrainian Catholic Church.
At the General Chapter of 1996, Father Dionysius Lachowicz was elected Protoarchimandrite. Father Lachowicz comes from Brazil and is the first non-Ukrainian-born Superior General of the Order. He has focused his attention on the communal life and formation of the Order’s members.
What did the Basilians do to mark their centenary in Canada?
Protoarchimandrite Lachowicz visited the Basilian monasteries and residences, in June 2003, as part of the Centenary Celebrations of the Order in Canada.
From December 2002 until December 2003, parishes monasteries across the country celebrated the Canadian Basilian Centenary. In Mundare, Alberta, statue was erected of pioneer Basilian missionaries. From December 1-7, 2003, Canadian Basilian bishops and priests preached a seven-day Centennial Mission in Winnipeg.
When did the Basilians elect their current administrations?
On February 10, 2004, Canadian Basilians held their Provincial Chapter and elected a new Provincial Council (Curia), which will serve until 2008. Father Eugene Richlark was elected Provincial Superior (Protohegumen).
On June 27, 2004, Basilians delegates from around the world gathered at the General Chapter and elected a new General Council (Curia), which will serve until 2008. Father Basil Koubetch was elected General Superior (Protoarchimandrite).
Are any upcoming changes in the Order?
The last official Basilian Constitutions were approved in 1955. Since the Second Vatican Council, these Constitutions have been experimental. Two separate sessions of the General Chapter of 2004-2005 will approve the final draft of the Constitutions (Statutes), which will be presented to the Apostolic See, for definitive approval.
As they begin a new century of their mission, the Basilians continue to walk with God’s Pilgrim People, ever discovering the wonders of His grace and mercy.