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Notes
1 John McGuckin, “A Conflicted Heritage: The Byzantine Religious Establishment of a War Ethic,” Dumbarton Oaks Papers 65/66 (2011–2012): 29–44.
2 Nadieszda Kizenko, “The Poltava Battle in Language and Liturgy,” Harvard Ukrainian Studies 31, nos. 1–4 (2009–2010): 227–244.
3 Conceptually relevant to modern Ukrainian liturgical narratives is the inherently transactional notion of “victimhood nationalism,” which implies an “antagonistic complicity” between victim (Ukraine) and perpetrator (Russia). See Jie-Hyun Lim, “Victimhood Nationalism and History Reconciliation in East Asia,” History Compass 8, no. 1 (2010): 1–10.
4 Alfons Brüning, ‘“Kyivan Christianity’ and the ‘Churches of the Kyivan Tradition’: Concepts of Distinctiveness of Christianity in Ukraine before and after 2019,” in Orthodoxy in Two Manifestations? The Conflict in Ukraine as Expression of a Fault Line in World Orthodoxy, ed. Alfons Brüning, Thomas Bremer, and Nadieszda Kizenko (New York, NY: Peter Lang, 2022), 145–169.
5 Liliya Berezhnaya, “Imago hostis: Friends and Foes in Ruthenian and Russian Printmaking (Mid-Seventeenth-Beginning of the Eighteenth Centuries),” in Poltava 1709: The Battle and the Myth, ed. Serhii Plokhy (Cambridge: Ukrainian Research Institute of Harvard University, 2012), 309–354.
6 Nicholas Denysenko, The Orthodox Church in Ukraine: A Century of Separation (DeKalb, IL: NIU Press, 2018).
7 Per-Arne Bodin aptly cites the term impersko-velikoderzhavnye konnotatsii in his “Church Slavonic or Ukrainian? Liturgical Language, Tradition, and Politics,” Katsauksia ja Keskustelua – Överblick och Diskussion (2020): 176–186.
8 Т.V. Novikova, “Istoriia Tserkovnoslov’ians’koi movy na terenakh Ukrainy ta ii periodyzatsiia,” Naukovyi visnyk Chernivets’koho universitetu vyp. 678 (2013), 145–149; interview with Daria Morozova, March 4, 2021; Andriy Dudchenko, February 28, 2021, both interviewed by author via Zoom.
9 Harvey Goldblatt, “The Ukrainian Language in the Context of the Study of Sacred and Vulgar Tongues in Orthodox Slavdom,” Harvard Ukrainian Studies 29, no. 1–4 (2007): 149–192.
10 K.I. Maslov, “Rospisi V. M. Vasnetsova vo Vladimirskom sobore v khudozhestvennoi kritike kontsa XIX veka,” Vestnik PSTGU 28 (2017): 83–108.
11 Minea. Lypen. Chastyna persha (Kyiv: Vid. UPTsKP, 2019), 611–613. This is the monthly service-book. Minea is the category of service-book (also known as a Menaion). Lypen is the month of July. Chastyna persha = part I.
12 “Predlozhenie o vvedenii v UPTs prazdnovaniia sobornoi pamiati vsekh sviatykh v zemle Ukrainskoi prosiavshikh,” 14 October 2015, https://spzh.news/ru/zashhita-very/26369-predlozhenie-o-vvedenii-v-upts-prazdnovaniya-sobornoj-pamyati-vsekh-svyatykh-v-zemle-ukrainskoj-prosiyavshikh. UOC churches dedicated to all saints in the Russian land include the Lutserna church in Zaporizhiia, https://hramzp.ua/church/khram-v-chest-vsekh-svyatykh-v-zemle-russko.
13 Wiktoria Kudela-Świątek, W labiryncie znaczeń: pomniki ukraińskiego Wielkiego Głodu 1932-1933 (Kraków: Księgarnia Akademicka, 2020); and Eternal Memory: Monuments and Memorials of the Holodomor (Toronto-Cracow: University of Alberta, University of Toronto, Księgarnia Akademicka, 2022).
14 Frank Sysyn, https://holodomor.ca/wp-content/uploads/2020/04/Sysyn_The-Ukrainian-Orthodox-Church.pdf.
15 In the Greek church, the term “neomartyr” also suggests a national hero. See Yorgos Tzedopoulos, “Martyrdom and Confessionalization among the Greek-Orthodox of the Ottoman Empire, Late 15th- mid 17th Centuries” (paper delivered at Entangled confessionalizations? Dialogic perspectives on community and confession-building initiatives in the Ottoman Empire, June 1–3, 2018. For the Ukrainian context, see Maria Grazia Bartolini, “The Discourse of Martyrdom in Late Seventeenth-Century Ukraine: The ‘Passion-Sufferers’ Boris and Gleb in the Homilies of Antonij Radylovs’kyj and Lazar Baranovyc,” Zeitschrift für Slawistik 61, no. 3 (2016): 499–527.
16 Gabrielle M. Spiegel, “Memory and History: Liturgical Time and Historical Time,” History and Theory 41 (2002): 149–162; Kudela-Świątek, Eternal Memory.
17 For the 2015 canonization, see https://armenianchurch.us/the-saints/holy-martyrs-of-the-armenian-genocide/; for the construction of a pilgrimage destination church—and its 2014 destruction by Islamic fundamentalists—see Alexander Mikaberidze, “Deir ez-Zor,” in Behind Barbed Wire: An Encyclopedia of Concentration and Prisoner-of-War Camps, ed. Alexander Mikaberidze (Santa Barbara, CA: ABC-CLIO, 2019), 86–87; for the post-Soviet discourse, see Karin Hyldal Christensen, The Making of the New Martyrs of Russia: Soviet Repression in Orthodox Memory (New York: Routledge, 2018).
19 Andriy Fert, “Pray Against Foreign Invasion or Pray for Peace? Ukrainian Churches and the Russian-Ukrainian War,” BYU Law, 3 March 2022, https://talkabout.iclrs.org/2022/03/03/pray-against-foreign-invasion-or-pray-for-peace-ukrainian-orthodox-churches-and-the-russian-ukrainian-war/.
20 The nationalist poet Ivan Franko, for example, deplored the pernicious influence of Bortniansky’s music on his countrymen. See Marika Kuzma, “Bortniansky à la Bortniansky: An Examination of the Sources of Dmitry Bortniansky’s Choral Concertos,” The Journal of Musicology 14, no. 2 (1996): 183–212; Daniel Galadza, “Church Singing and Chant in Galicia, 1900-1944: An Historical and Theological Survey,” in Church, State, and Nation in Orthodox Church Music, ed. Ivan Moody and Maria Takala-Roszczenko (Jyväskylä: Publications of the International Society for Orthodox Church Music 3, 2010), 88–102.
21 Christine D. Worobec, “The Akhtyrka Icon of the Mother of God: A Glimpse of Orthodox Piety on a Southwestern Frontier,” in Framing Mary: The Mother of God in Modern, Revolutionary, and Post-Soviet Culture, ed. Amy Singleton Adams and Vera Shevzov (DeKalb, IL: Northern Illinois University Press, 2018), 58–81.
22 Nicholas Denysenko, “Liturgical Innovations in the Ukrainian Autocephalous Church (1921-1930): The Untold Story,” Studia Liturgica 47, no. 1 (2017): 89–112. For the “ten theses,” see Lidiya Lozova and Tetiana Kalenychenko, “The Role of the Laity: Some Observations from Inside,” in Orthodoxy in Two Manifestations? The Conflict in Ukraine as Expression of a Fault Line in World Orthodoxy, ed. Alfons Brüning, Thomas Bremer, and Nadieszda Kizenko (Peter Lang, 2022), 287–302. For an English translation of the “green” service, see: https://www.orth-transfiguration.org/wp-content/uploads/2016/05/Ecological-Moleben.pdf.
23 Later in the prayer, however, he also calls for “peace and unity of mind in all the nations of Holy Rus” (thus acknowledging the fact that Ukraine, Belarus, and Russia are separate sovereign states), http://www.patriarchia.ru/db/text/5962654.html.
24 In July 2021, Metropolitan Arsenii told a conference of UOC that not a single monastic had gone over to the OCU Vystuplenie mitr. Arseniia na S’ezde monashestvuiushikh UPTs v Pochaevskoi Lavre, 15 July 2021, https://www.youtube.com/watch?v=o6bfVaxOoGw.
25 Kimberly Hope Belcher, “Ritual Systems, Ritualized Bodies, and the Laws of Liturgical Development,” Studia Liturgica 49, no. 1 (2019): 89–110.
26 Eve Levin, “Supplicatory Prayers as a Source for Popular Religion in Muscovite Culture,” in Religion and Culture in Early Modern Russia and Ukraine, ed. Samuel H. Baron and Nancy Shields Kollmann (DeKalb, IL: Northern Illinois University Press, 1997), 31–52; Christine Worobec, “Death Rituals among Russian and Ukrainian Peasants: Linkages Between the Living and the Dead,” in Letters from Heaven: Popular Religion in Russia and Ukraine, ed. John-Paul Himka and Andriy Zayarnyuk (Toronto: University of Toronto Press, 2006), 13–45.
27 Other Marian akathist hymns occupy an analogous role for Ukraine’s neighbors. See Aleksandra Jakóbczyk-Gola, “The Akathist Hymn to the Blessed Virgin Mary and Polish Marian Songs in Context of Performative Practices in Litany Tradition,” Roczniki Humanistyczne 67, no. 1 (2019): 145–162; Vera Shevzov, “Between ‘Popular’ and ‘Official’: Akafisty hymns and Marian Icons in Late Imperial Russia,” in Letters from Heaven: Popular Religion in Russia and Ukraine, ed. John-Paul Himka and Andriy Zayarnyuk (Toronto: University of Toronto Press, 2006), 251–277.
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Nadieszda Kizenko
Nadieszda Kizenko is professor of history and Director of Religious Studies at the University at Albany and a Fellow at the Yale Institute of Sacred Music. Her books include A Prodigal Saint: Father John of Kronstadt and the Russian People (Penn State, 2000); Good for the Souls. A History of Confession in the Russian Empire (Oxford, 2021); and (co-edited with Thomas Bremer and Alfons Brüning) Orthodoxy in Two Manifestations? The Conflict in Ukraine as Expression of a Fault Line in World Orthodoxy (Peter Lang, 2022).