It is very difficult
to find an adequate explanation of the Ruthenian-Ukrainian episcopal title of
Halych. I had planned to write an article on the confused identity of this
bishopric on the occasion of the creation of multiple Greek-Catholic
metropolitan-archeparchies in Ukraine. However, most of my time was taken up with Nykyta Budka research. In the
meantime, I came across a Vatican translation which referred to Sviatoslav
Shevchuk as “Major Archbishop of Kyiv and Galicia.” Although I congratulated
the service for following the Ukrainian government directive that city names be
transliterated from Ukrainian and not from the commonly accepted Russian forms
(Ukr. "Kyiv" as opposed to Russian "Kiev"), I pointed out that, in no way could Shevchuk be titled archbishop
of “Galicia.” To my correction I received a
courteous response stating that an official Ukrainian Catholic source had
provided this rendering of “Верховний Архиєпископ Києво-Галицький.”
My maternal
great-grandparents immigrated to Canada in 1907 from what today is western
Ukraine. I remember my grandmother often reminiscing that Angliky (Anglophone Canadians) used to call the
early Ukrainian immigrants “Galicians” or even “garlic Galicians.” This
derogatory appellative undoubtedly referred to the fact that Anglos were unfamiliar with the pungent odor of
garlic, which Ukrainian settlers generously used in their cuisine. In late nineteenth and early twentieth-century
correspondence, we often find Canadian churchmen using “Galician” to refer to
Ukrainian and sometimes to Polish immigrants from a province of the Habsburg
Monarchy of Austria-Hungary known officially as “Galicia.”
The English form
“Galicia” derrives from “Galitia,” the Latin chancery form of the German
“Galizien.” Toward the end of the
18th century, not wanting to unilaterally annex the entire
Polish-Lithuanian Commonwealth, Tsarist Russia was able to enlist the collusion
of Prussia and Austria, each of which agreed to accept a portion of Polish territory. The Catholic
Empress-Queen Maria Theresa is recorded as having had strong scruples about
stealing lands from the Polish king.
Regarding such protests, her archrival and fellow partitioner, Fredrick the
Great of Prussia, mockingly observed, “The more she weeps the more she takes.”
Outright annexation
has always been frowned upon.
Today invaders might use a political paradigm such as “liberation” or
“spreading democracy,” but in the eighteenth century a dynastic solution was in
order. The principalities, duchies
and counties of a given territory were transferred from the feudal lordship of
one sovereign to another. Russia, which got the bulk of Poland-Lithuania,
dethroned the king of Poland altogether and the Tsarina assumed the crown of
Poland for herself and her successors.
Prussia got a few duchies in the west but under what guise could the
heterogeneous portion be included into Austrian lands? Imperial chancellor, Prince Kaunitz,
was charged with finding a solution. The Habsburgs had been hereditary kings of
Hungary since 1527 and Kaunitz researched the historical claims of that
particular crown.
In enlisting the
expertise of Greek-Catholic priest-historian Mykhaylo Harasevych, Kaunitz reasoned
that the territories partitioned were more-or-less those of the ancient Rus
(Ruthenian) principalities Halych and Volodymyr. As the Mongols extended their
control of Kyivan-Rus lands, Halych passed under Hungarian suzerainty from
1214–1221 and was conquered by King Casmir the Great in 1349. Under Poland the area was known as the wojewódstwo
ruskie (Ruthenian
Palatinate or Duchy). But given fact that Pope Innocent IV had sent a royal
crown to Prince Danylo of Halych in 1253, it was decided that the territory
could be appropriately denoted Königreiche Galizien und Lodomerien (Kingdom of Galicia and Lodomeria). And
the new hereditary king was Maria Theresa’s son and co-ruler Josef II, who was
sent to three times in the 1780s to visit and inspect the new province, whose
capital Lemberg (Lviv) had been named after Danylo’s son.
 |
| Austria-Hungary |
Governed by Austria
until the end of the First World War, Galicia contained a multi-ethnic
population of Ukrainians, Poles, Jews, Germans and Armenians. The western half (eventually including
Krakow) was mainly Polish, while the eastern part was predominantly Ukrainian
in the countryside. The cities
were dominated by the Polish elites. From November 1918 to July 1919 Ukrainians
fought to establish a western Ukrainian state in Eastern Galicia but by July
1919 the stronger Polish forces had defeated them and incorporated the
territory (albeit provisorialy until 1923) into the Second Polish Republic,
which renamed it Małopolska Wschodnia (Eastern Little Poland). In 1939 the occupying Soviets staged a
plebiscite to join the Ukrainian SSR, a move made permanent in 1945.
 |
| Arms of Galicia and Lodomeria |
The term “Galicia” is
widely known in historical publications but relatively unknown among Ukrainians today. When referring to the territory and even to the Austrian province,
they generally used the Ukrainian rendering Halychyna.
Having been brought up on John-Paul Himka’s articles on the Ukrainians
in Austrian Galicia, I was surprised and amused when one Greek-Catholic priest
took exception to my use of the term, claiming that, even in English, the territory should be called Halychyna
because the name Galicia applies to a province of Spain.
Confusion between the
terms Galicia and Halych continued long after Austrian Galicia had ceased to
exist politically. Ukrainians who
had been forcefully incorporated into the Polish State after 1920 were reluctant
to use the term “Little Poland” to refer to the provinces of Lviv, Stanyslaviv,
and Ternopil, and so they continued to refer to the territory as Halychyna. Along side this appellative, the Halytska
mytropolia (Metropolitan See of Halych) continued to exist and the Halytskyi mytropolyt was looked upon not merely as a religious leader but also as a
national leader (ethnarch) by the stateless Ukrainians.
In view of Ukrainian resistance, the Polish
Government sought to limit the influence of the Greek-Catholic Church, in particular
the church's primate, Halytsky Mytropolyt Andrey Sheptytsky. In 1921 the government sacked its first envoy to the
Holy See and appointed Count Wladysław
Skrzyński, Sheptytsky’s own cousin, who was tasked with taking a harder line
against Ukrainian interests in the Vatican. After failing to achieve Sheptytsky's removal, Skrzyński engineered a compromise which allowed the metropolitan to return to Lviv, and was rewarded with by being named ambassador proper to the Holy See when the Polish legation was raised to
the rank of a full embassy in 1925.
Poland had achieved
independence and had consolidated is territory largely due to the efforts of
Marshall Józef Piłsudski,
who had taken power by a military coup in November 1918. From then until the first presidential
elections of 1922, Piłsudski
acted as interim head of state, after which he retired from the political
scene. However, after four years
of weak government, parliamentary factionalism, and economic woe, in May 1926 Piłsudski emerged from retirement and staged
a second coup, establishing an authoritarian, semi-parliamentary regime over
which he was de facto dictator. This hybrid political experiment proved to be a failure and in June 1930 the
opposition parties called for the abolition of the dictatorship. Piłsudski retaliated by disbanding
parliament, arresting, imprisoning, and torturing the opposition, which
included Ukrainian parliamentarians.
After dealing with his Polish opponents, Piłsudski gave orders to crush Ukrainian
opposition. In response to raids
on Polish landowners by the OUN (Organization of Ukrainian Nationalists). Piłsudski ordered a massive counterattack in the form of a
bloody “Pacification” campaign.
Police detachments were raided hundreds of Ukrainian villages and
demolished buildings. The nationally conscious Greek-Catholic clergy were not
spared in and even Sheptytsky’s auxiliary, Bishop Ivan Buchko, was mistreated
and prevented from carrying out pastoral visitations. Despite protests from around the world including censure from the British
and Canadian Parliaments, the infamous “Pacification” lasted into 1931, with
In 1930 Sheptytsky traveled to Warsaw in an attempt to personally meet
with Marshall Piłsudski. The metropolitan sought to convince the dictator
that harsh measures against the Ukrainians would only result in gains for both
the OUN and communist radicals.
Unfortunately the request for an audience was refused and the regime
made several provocative gestures against the Ukrainian primate, convinced that
he was behind Ukrainian political opposition. The first incident occured when
police raided the metropolitan’s orphanage on the very evening when he received
the Polish Primate, Cardinal Hlond. A
pastoral letter issued by Sheptytsky and his fellow bishops was later
confiscated, in contravention of the Concordat’s stipulations.
The same pastoral letter gave rise to Polish
complaints to the Vatican regarding Sheptytsky’s title. On 28 May 1931, Ambassador Skrzyński
dispatched a note to Cardinal Pacelli, Secretary of State to Pius XI,
complaining that Sheptytsky was using the title “Metropolita Halicki.”
Skrzyński noted that, according to Article IX B of the Concordat, he was listed
only as “Archbishop of the Greek-Catholic Rite and of the Archdiocese of Lwów,”
and that use of the other was intended for “purely political ends.”
Cardinal Pacelli
forwarded the complaint to the competent Vatican department, the Congregation
for the Eastern Church, but the department’s staff were unable to find legal
arguments for the title’s use in their records (This Oriental Congregation was
a relitively new department and so it’s archival materials did not extend
further back than 1862). On 16
June, the Congregation’s head, Cardinal Luigi Sincero, enlisted two of his
expert advisors (consulters), Father Cyrille Korolevskij and Monsignor Enrico
Benedetti. The following is a translation of Korolevskij’s report, explaining
the origins and use of the title of Halych:
The Ruthenian
Hierarchy of the so-called Little Poland traces its origins from the Kievan Metropolia of the patriarchate
of Constantinople. This was the only metropolia to which they belonged since
the conversion of the Ruthenians
to Christianity (from the XII–XIII centuries divided into two branches, Great
Russians and Little Russians known today as Ukrainians).
The first document in
which we can obtain a reliable list of the suffragan sees of Kiev is the Record
of Manuel I Comnenus, published a little after 1170, in which there are eleven
bishoprics, among which is that of Halych.
Halych was raised to metropolitan rank perhaps already in 1303 and for sure by 1345, at the request of
the local princes, when the Kievan metropolitan, after the conquest and burning
of Kiev by Mongol invaders (Tatars) in 1299, went to live in Vladimir on the
Klazma and later to Moscow. At the request of the Metropolitan of Kiev Teognost
and the Grand Prince of Moscow Simeon Ioanovych Gordij, this erection was
annulled by the Byzantine Emperor John VI Paleologus and this annulment was
confirmed by Patriarch Isidore I in September 1347.
After the Lithuanians
had conquered Kiev and Podolia, in the first half of the 14th
century, the Lithuanian King Olgherd obtained in 1355 from Patriarch Philoteus
I Koskinos a special metropolitan see for all the Lithuanian domains. This
metropolia lasted until 1419, the year during which the eparchies that made up
returned under the Metropolitan of Kiev, still resident in Moscow. Halych and Leopolis belonged to this
metropolia or ceased to belong to according to political viscidities.
Thus, when the Polish
King Casmir III the Great had conquered Galicia from the Mongol-Tatars in 1362,
he again obtained from the same Patriarch Philoteus in 1371 that Antonii, the
bishop of Halych, became a metropolitan and had for suffragans all the
Ruthenians bishops of Casmir’s domains.
In case the patriarch refused, the king threatened to re-baptize all the
Ruthenians as Latins. Halych
received as its suffragan sees Kholm, Turov, Peremysl and Vladimir Volynsk. No
mention was made of Leopolis because that bishopric did not exist until 1540,
when it was established by the Kievan Metropolitan Makarii II.
After the death of
Antonii in 1380, the metropolia of Halych had no bishop and was administered by
one of the suffragan bishops with the title of patriarchal exarch, either from
the Greek Archbishop of Bethlehem or by the Metropolitan of Kiev by means of a
vicar. This situation lasted until
1412, after which, for a second time, the metropolia of Halych ceased to exist. Halych did not even continue as a
bishopric and, in the meantime, in 1595 the second and definitive union with
Rome occurred (The first lasted from
about 1439 to 1517 but has no bearing here.)
In 1626, the Catholic
metropolitan of Kiev, Yosyf Veliamin Rutsky, wanted to obtain a coadjutor with
the right of succession, chose the priest-monk Rafail Korsak and obtained for
the latter the royal nomination to the bishopric of Halych. He believed that he could do this, as
for all of his other suffragans, without the intervention of Rome, in virtue of
Clement VIII’s bull Decet Romanum Pontificem of 23 February 1596, which confirmed the
rights and privileges of the Metropolitan of Kiev. Being that this pertained to a coadjutor and future
successor, The Sacred Congregation De Propaganda Fide did not consider it necessary to obtain
a dispensation from of the Holy See.
In fact, confirmation of the nomination occurred [without an special
decree] in the papal Consistory of 31 July 1628.
In 1631, since Rutsky
wanted the See of Halych to remain joined to the Metropolia of Kiev in the
person of Korsak after he had suceeeded as metropolitan, until the latter chose
for himself a coadjutor upon whom he would confer the same title of
Halych. It was then judged
necessary a new proposition in Consistory and a the dispatch of a new papal
bull. In the following year 1632,
Korsak also became Bishop of Pinsk and soon listed in documents only as Bishop
of Pinsk. Metropolitan Rutsky died
on 5 February 1637 and Korsak succeeded him, but the latter himself died
suddenly in Rome in 1640 without having chosen a coadjutor. As far as I know, the Church (See) of
Halych was no longer mentioned but the fact remained that, from 1631, the
episcopal see of Halych was united to the metropolitan see of Kiev.
The entire story had
been completely forgotten and the documents buried in archival dust when, from
1774, discussions began for establishing a metropolia separate from Kiev for
the Ruthenian eparchies that had passed under Austrian rule after the partition
of Poland. It was the Ruthenian bishops of Austria that petitioned Pius VII to
re-establish the ancient metropolitan see of Halych. In order to do so, they needed to prove the ancient
existence of that metropolia, and it was not deemed to be a good idea to base
it on the decrees of non-Catholic patriarchs. Thus they invoked the bull of [the anti-pope] John XXIII
dated the V before the calends of September in the third year of his reign (=
28 August 1412), by which “antequam sedem Haliciensem transferret in
metropolitanam sub invocatione Beatae Mariae Viriginis, tunc fuerat erecta (=
Leopoliensis cathedralis ecclesia) ac deinceps ad simplicis episcopalis
Ecclesiae statum redacta.”
Whatever the case may
be, it is necessary here to apply to law the theological principle that, even a
dogmatic definition can be historically or theologically inexact, but that the
definition itself is still true. In 1807 Pius VII established a Ruthenian
metropoitanate of Halych and, at the same time, applied to the Ruthenian see of
Lviv an archiepiscopal title which was considered very old but which, in
reality, had never existed as such, only as a Latin archdiocese.
Thus it can be
explained why today, Metropolitan Andrey Sheptytsky may sign “Metropolitan of
Halych, Archbishop Lviv.” I believe that, until now, no one has ever noticed
the confusion: the editors of the introduction of the Schematism of the
Ruthenian Archparchy of Lviv,
as can be seen in add the editors anterior to the [First World] War, base
themselves on the bull, In universalis Ecclesiae, on an event which took place in 1412
but which did not pertain to the Ruthenians.
He also signs “Bishop
of Kamenets-Podolsk”. It’s not
completely certain that a Ruthenian bishopric existed in the Middle Ages in
Kamenets, a city founded in the 13th century, a commercial centre
and thus soon populated by all sorts of people: Russians, Ruthenians, Poles,
Armenians, Jews, Tatars. Only one
of the old Russian chronicles speaks of a Bishop of Kamenets, whom it does not
name. The non-Catholic Orthodox
eparchy was not established before 1798.
I saw a quantity of Ruthenian documents dated before 1808: but I don’t
even remember seeing in the any sort of title of Kamenets used by a Ruthenian
bishop of Lviv. And Michael Harasevych, provost
of the Ruthenian Chapter of Lviv and great collector of Ruthenian documents,
who put this title back into use, which is demonstrated in the speeches given
on the occasion of the first Metropolitan of Halych after the restoration by Pius VII, Antonii Anhelovych.
Since that time, all the metropolitans have also added to their titles
that of Kamenets.
Even the listing of
the titles of this metropolitante varied.
In a pastoral letter of 1840, Mykhaylo Levytsky, later cardinal, took
the titles of Metropolita Ruthenorum
unitorum Haliciensis, Archiepiscopus Leopoliensis Episcopus Camenecensis.
Ad in another pastoral of 1841 (the old-slavonic version) which I have
before me, used the version: Archbishop and Metropolitan of Lvov and of Halych
of the Ruthenians United to the Church of Rome.” In 1855 he signed the pastoral
letter promulgating the bull Ineffabilis in this way: Metropolita Haliciensis, Archiepiscopus
Leopoliensis, Episcopus Kamenecensis. And thenceforth all his successors have
done so, including Metropolitan Sheptytsky.
This is not the first
time that Metropolitan Sheptytsky has used the sole title of Metropolitan of
Halych. He does it when he writes pastoral
letters of a general theme addressed either to the entire ecclesiastical
province or to the Ruthenians of Canada (it is known that before the nomination
of the Ruthenian Bishop of Canada, he was very concerned to preserve the faith
of the Ruthenian emigrants, and who could blame him?). I have a few examples, one from 1902,
the first of its kind translated into Polish.
Now I move to the
question inquiry. After the
Concordat of 1925... It is evident to whomever objectively reads point B of
Article IX of the said Concordat that this point is not about titles but rather
represents a simple list of dioceses (or eparchies) of the three rites in
Poland according to French terminology which is the language of the
Concordat. If it were not thus, it
would be necessary also to prohibit the Ruthenian Bishop of Przemysl from entitling himself, as he
continues to do, “Bishop of Przemysl, Sanok, and Sambor,” because that is more-or-less the
ancient usage, as the last two titles do not appear in the Concordat. Throughout the world, bishops use
titles more or less long, which recall suppressed sees or historical memories,
etc. Such titles are never listed
in concordats because those deal with geographical divisions, not titles.
Does the qualification
“ “Metropolitan of Halych” have a political meaning? I really don’t think so because it did not have any such
meaning in 1902 nor in the years following. Therefore I believe that this [complaint] is simply a ruse
to vex Sheptytsky. The Metropolitan’s situation is very sad indeed!...
At present, the
Ruthenian Ecclesiastical Province of Halych is immediately subject to the Roman
Pontiff: not as its ordinary metropolitan (because it has never been part of
the patriarchate of Rome) but rather that of Constantinople; nor as an
autocephalous metropolitan, because it has suffragan sees and because it has
never been autocephalous. It is an
authentic autonomous archbishopric with patriarchal jurisdiction. Although, at present, it has only a
single ecclesiastical province, according to the constitution of the Eastern
Church, one day it could also have others subject to it.
Kyr Sheptytsky is both
archbishop and metropolitan together: as archbishop he presides over an
autonomous Church, distinct from the other Churches of the Byzantine Rite. In addition, he also has a suffragan ecclesiastical
province of Halych with two bishoprics of Przemysl and
Stanislaviv, just as the Archbishop of Ocrida had... as the Archbishop of
Cyprus and other ancient bishoprics of
Nova Justiniana which have vanished.
Therefore, the proper
titular protocol for Sheptytsky, even when he writes to the entire
ecclesiastical province, should be “Archbishop of Lviv, Metropolitan of
Halych.” There is no need to mention the bishopric of Kamenets because, in
eastern terminology, when a bishopric is suppressed it is not longer mentioned. But all this was unknown to Canon
Mykhaylo Harasevych as it continues to be to the Ruthenians today.
 |
| Андрей шептицький Митрополит Галицький |
Michael Lewicki, Dei et Apostolicae Sedis Gratia Sacrae Romanae Ecclesiae Presbyter Cardinalis, Metropolita Haliciensis, Archiepiscopus Leopoliensis, Episcopus Kamenecensis, Sacrae Caesareo-Regiae et Apostolicae Majestatis actualis intimus Consiliarius, insignis Ordinis Leopoldi Magnae Crucis Eques, Rengorum Galiciae et Lodomiriae Primas, Sacrae Theologiae Doctor etc. Venerablili Clero saeculari et regulari ac fideli populo Hierarchiae Metropolitanae ritus gr. cath. Haliciensis et Archipraesuleam Benedictionem! (Harasevych, Annales, p. 1181) Perhaps Harasevych also invented the title "primate of the Kingdoms of Galicia and Lodomeria,"since it is not found in the official church or state documents pertaining to Levytsky's elevation.
In addition, Korolevskij's disdain for title of Kamianets-Podilsk is somewhat ironic since, when he was first accepted under the metropolitan’s canonical jurisdiction, Sheptytsky ascribed him under the title of the Eparchy of Kamianets, which Metropolitan Andrey had been using as a legal precedent to engage in missionary actibvity in the Tsarist Empire. In any case, it had been one of the dorment eparchies listed in the extraordinary secret faculties granted Sheptytsky by Pius X in 1907.]
Monsignor
Benedetti added the following interesting historical data:
After the Principality of Halych was conquered by the Poles, all the
Greek bishops were soon expelled and their cathedrals were occupied by Latin
bishops. (Gregorio XI Id. Febr.
1375) Later, considering that Halych was remote and undefended, the
metropolitan see was transferred to Lviv (John XXIII, 28 August 1412). The
Orthodox Ruthenians lost their own bishops and passed under the Latin
Metropolitan of Halych and Lviv, who exercised his jurisdiction via a vicar
protopresbyter nominated for him by the [Orthodox] Metropolitan of Kiev who had
added to his own title that of Metropolitan of Halych.
But taking into
account the difficulties which the Orthodox priests encountered in making the
long journey to Kiev to be ordained, Zygmunt I, King of Poland, in 1539 reestablished a Greek bishopric in Lviv “ut a Metropolitano suo Kioviensi ad
dignitatem Vladicatus insignitus, possit... omnia quae ad ritum fidei eorum
pertinere videbuntur administrare... nei distretti Haliciensi Leopoliensi,
Camenecensi, Snyatinensi, Trembowliensi...” Certainly the erection of this
bishopric cannot be considered to have been canonical but its illegitimacy does
not change the fact of its existance. Thus the current Ruthenian bishopric of
Lviv, Halych and Kamianets originated with Zygmunt I.
From the documents
that we have until the beginning of the XIX century, the bishops of Lviv were
simply entitled “Bishop of Lviv, Halych and Kamianets Podilsk.” At the Synod of Zamost (1720) Atanasii
Sheptytsky signed the acts with the formula “Athanasius Szeptycki Episcopus
Leopoliensis, Haliciensis et Camenariensis Podoliae.” It is known that Bishop Gedeon Balaban of Lviv and the
bishop of Peremysl did not sign the act of union.
On 6 August 1931 the Nuncio to Poland,
Francesco Marmaggi, added his opinion that the title was legitimate, despite
any confusion regarding its origins, and that the concordat was not competent
to alter such titles. He noted, in
fact, that the title “Primate of Poland” is not listed in the concordat,
despite its use by the Archbishop of Gniezno and Poznan.
In Cardinal Sincero’s
audience with Pius XI of 25 August, based on the Congregation’s research, the
Pope decided to instruct Sheptytsky, so as to avoid conflicts with the Polish
government, never to use the title “Metropolitan of Halych” on its own but
after “Archbishop of Lviv.”
As a piece of historical trivia and perhaps an impetus for further research, it may be noted that, in 1774 Austrian officials did not chose the Ruthenian form “Halych” for the name of their new kingdom, but "Galicia," certainly closer to Polish usage but perhaps also the form borne by Hungarian monarchs. On the other hand, inn 1807 the papal chancery used the Ruthenian form “Haliciensis” in transferring and re-creating the metropolitan see. The different forms indicate that, despite their common origins, church and statesmen intended Halych and Halychyna to be two very different things. This being said, both laymen and clerics sometimes crossed the lines between politics and religion, making 'Halych' and 'Galich' synonymous.
As a piece of historical trivia and perhaps an impetus for further research, it may be noted that, in 1774 Austrian officials did not chose the Ruthenian form “Halych” for the name of their new kingdom, but "Galicia," certainly closer to Polish usage but perhaps also the form borne by Hungarian monarchs. On the other hand, inn 1807 the papal chancery used the Ruthenian form “Haliciensis” in transferring and re-creating the metropolitan see. The different forms indicate that, despite their common origins, church and statesmen intended Halych and Halychyna to be two very different things. This being said, both laymen and clerics sometimes crossed the lines between politics and religion, making 'Halych' and 'Galich' synonymous.
In his efforts to establish the Ukrainian
patriarchate, Sheptytsky’s successor, Cardinal Yosyf Slipyj (1892–1984,
metropolitan from 1944) had his seals inscribed “Patriarch of Kyiv-Halych and
Bishop of Kamianets Podilsk.” When the Ukrainian Greek-Catholic Church first
emerged from the underground, some tension arose between the Archeparchy of
Lviv, which was united to the Halych metropolia, and the Eparchy of
Ivano-Frankivsk, in which territory the insignificant city of Halych was
located. With the return of the
primatial see to Kyiv in 2004, the
title of Halych was re-united with that of Kyiv. In turn, in 2011, the
bishoprics of Lviv and Ivano-Frankivsk, among others, were raised to
metropolitan sees.
