# Maxim Hermaniuk and the Formation of the Ukrainian Catholic Metropolia of Canada

- Link: https://nweparchy.ca/2021/11/7100-2/
- Published: 2021-11-03T15:01:37-07:00
- Author: Website

by [Rev. Dr Athanasius D. McVay, HED, FRSA ](https://www.blogger.com/profile/16087521538917592655)

November 1, 2021

[https://annalesecclesiaeucrainae.blogspot.com/2021/10/maxim-hermaniuk-and-formation-of.html](https://annalesecclesiaeucrainae.blogspot.com/2021/10/maxim-hermaniuk-and-formation-of.html)

65 years ago, on 3 November 1956, Pope Pius XII created an ecclesiastical province(
metropolia) for Ukrainian Catholics in Canada, elevating the three existing apostolic
exarchates to the status of eparchies and the fourth to an archeparchy. In doing
so, the Pontiff bestowed canonical recognition on an already existing reality: the
Ukrainian Catholic Church in Canada (historically known as Ukrainian Greek-Catholic–
UGCC), in its hierarchy, clergy, faithful, organizations and structures, had reached
ecclesial maturity. Yet, a determining factor in implementing this change was the
conviction that an ideal candidate had been found to serve as the first metropolitan-
archbishop.

            The UGCC began its canonical existence as a Church in Canada in July
1912, with the creation of an apostolic “ordinariate” led by Bishop Nykyta Budka.
In the first years of immigration, the faithful were sporadically served by itinerant
eparchial priests. From 1902, the Roman Catholic hierarchy enlisted missionary religious
orders: Basilians (OSBM), Belgian Redemptorists (CSsR), and Sisters Servants of 
Mary Immaculate (SSMI). Bishop Budka established a distinct UGCC structure and recruited
priests and seminarians from Austrian Galicia (western Ukraine). Throughout his 
tenure, the Church retained its missionary character, while fostering Canadian-born
vocations. 

            From the outset, it was obvious that the task exceeded the abilities
of a single bishop. Pope Pius X said as much to Nykyta Budka, in an audience granted
to the new bishop on his way to take up his charge. It is difficult for a missionary
bishop to find the time and energy to attend also to administrative matters. Only
a few years into his mission, Budka asked for a second bishop to share the burden,
but was told by Church officials that he was too young to be granted an auxiliary.

In December 1927, a new Apostolic Delegate to Canada, Archbishop Andrea Cassulo,
recommended that the Greek-Catholic Ordinariate for Canada be divided in two or 
three, with additional bishoprics established in Edmonton and Toronto. Bishop Budka
formally petitioned for a coadjutor bishop the following year, but Pope Pius XI 
decided instead to replace him with two younger men. Only one of the nominees, Basilian
Father Vasyliy Ladyka, was prevailed upon to accept the onerous charge.

Although Galician born, Ladyka studied theology and spent his entire priestly life
in Canada. He understood that a second generation of Ukrainians required clergy 
better suited to local culture and conditions. In Galicia, UGCC secular clergy were
heavily involved in social concerns and politics. Many of them look upon their priesthood
as a profession and a means to support their families. Such a model was unsuited
to the rigors of the Canadian environment, where congregations provided little financial
support for their clergy and church institutions. Bishop Ladyka set about augmenting
the number of missionaries from the religious orders, and training his secular clergy
to conceive the priesthood as a supernatural, sacrificial mission to their flocks.
The Bishop tried to ingrain in them that their first duty was to catechize their
poorly instructed flocks, rather than patronizing community and nationalistic initiatives.
It was easier to mould rural Canadian recruits along such lines. More challenging
were attempts  at convincing European clergy, who were imbued with nationalistic
ideology and political causes that dominated Ukrainian life in the homeland.

In his first years, Bishop Vasyliy set about repairing the financial chaos left 
behind by his dedicated but administratively weak predecessor, as well as restoring
the confidence and support of the Roman Catholic bishops and associations. After
four years of intense activity, having crisscrossed the country several times, Ladyka
had been able to observe the real conditions of the UGCC in Canada. In December 
1933, he concluded that the entire Dominion was too vast a jurisdiction to permit
effective governance and supervision by a single bishop. In addition to more clergy,
he asked Rome to divide his Ordinariate in three, with additional bishoprics to 
be set up in Edmonton and Toronto. In his report to the Oriental Congregation, dated
28 December, Ladyka also recommended that one of the bishops be granted the distinction
of archbishop or metropolitan, to ensure harmony in the UGCC’s governance.

**A Second Bishop**

It would take another decade before the Vatican machinery was able to provide Vasyliy
Ladyka with an assistant, and then only a single auxiliary bishop. In the meantime,
a priest was to be deputized as vicar general for eastern Canada. The process for
selecting a bishop became prolonged because the Oriental Congregation found each
candidate wanting or unsuitable for Canadian conditions. An appointment that seemed
imminent, in the spring of 1939, was put off to extend the list. In the meantime,
Ladyka agreed to accept the displaced auxiliary of Lviv, Ivan Buchko, who had declined
the appointment to Canada in 1928. That plan was never put into practice: Buchko
went instead to New York City and was deported after the USA entered the Second 
World War. 

In 1942, Bishop Ladyka’s health became so precarious that the appointment of a helper
could be put off no longer. The Congregation for the Eastern Church invited the 
general superiors of the religious orders to present candidates. The Basilians presented
several while the Redemptorists declined, for lack of a suitable subject. Apostolic
Delegate Cassulo composed a terna consisting of two Basilians and a secular priest.
The Oriental Congregation recommended the Basilian superior of Mundare, Father Neil
Savaryn, who was duly appointed auxiliary bishop by Pope Pius XII on 29 March 1943.

**Developments in Canada and Europe**

In the meantime, crucial developments were taking place in the UGCC. In Canada, 
the numbers of priests, religious, seminarians, and faithful, grew steadily in tandem
with the number of churches and mission posts. Ukrainian Catholic Schools were established,
as well as colleges and academies, hospitals and nursing homes administered by the
SSMI. And a second order of sisters, the Missionary Sisters of Christian Charity,
was founded in Toronto. Printing presses were set up by the Basilians and the Redemptorists
at their respective motherhouses: Mundare, Alberta, and Yorkton, Saskatchewan. Organizations
for the laity were formed locally and nationally, including the Ukrainian Catholic
Brotherhood, Women’s League, and Youth. Branches of the Apostleship of Prayer and
Catholic Action were set up in many parishes. One of Ladyka’s greatest achievements
was restoring the trust of the Roman Catholic hierarchy and its organizations (such
as the Catholic Extension Society), which began to heavily subsidize UGCC causes
and cover the costs of training of seminarians.

In Europe, the UGCC was being transformed under the leadership of Metropolitan Andrey
Sheptytsky, who sought to revive its original Byzantine ethos and purify its worship
of Latin accretions. This vision was strongly supported by orientalist scholar Eugène
Tisserant, who took the helm of the Vatican department for the Eastern Churches 
in 1936. While the Redemptorists supported Sheptytsky’s program, his suffragan bishops
and the Basilians were vehemently opposed to the removal of Latinizations. The introduction
of purified liturgical books in the 1940s was heavily contested and made Tisserant
distrustful of the OSBM, which were placed under temporary canonical supervision,
in 1946.

Following the Second World War, with the annexation of western Ukraine, the Soviets
suppressed the mother Church of the Lviv-Halych Metropolia, violently merging it
into the state-controlled Russian Orthodox Church. Tens of thousands of Ukrainians
had been deported or fled to western Europe. Among these were UGCC faithful, priests,
religious, and seminarians. Due to the lobbying by Ukrainian Canadians, including
Bishop Ladyka and his representatives (such as Basilian Father Josaphat Jean), the
Canadian Government accepted a large contingent of these “Displaced Persons” (DPs).
The influx of clergy and faithful swelled the ranks of Church in Canada. In 1945,
Bishop Ladyka’s poor health forced him to spend several months convalescing in the
Mundare Hospital, making the division of the Ordinariate even more urgent.

**Three Apostolic Exarchates **

Following the Second World War, Pope Pius XII undertook to restore the suppressed
UGCC with a hierarchy in the lands of immigration. In the summer of 1947, Cardinal
Tisserant made an inspection tour of North America, visiting Ukrainian Catholic 
communities from Montreal to Vancouver. Upon his return to Rome, he told Apostolic
Delegate Idelbrando Antoniutti that at least three bishops were necessary for Canada.
Antoniutti was instructed to consult Bishop Ladyka, so as to prepare a project for
the division of the Ordinariate and a list of episcopal candidates. Edmonton was
to be the seat of an apostolic exarchate (a term which replaced “ordinariate” for
western Canada); Winnipeg was to remain the seat of the central exarchate; and Toronto
was to become an exarchate for eastern Canada. Bishop Savaryn was selected for Edmonton,
where the member of his own Basilian Order were most numerous. Two secular priests
were selected to fill the other appointments: Isidore Boretsky for Toronto and Andrew
Roboretsky (already recommended in 1939) as Ladyka’s new auxiliary. Pius XII sanctioned
the division of the Ordinariate into three Apostolic Exarchates on 3 March 1948.
The consecrations of Boretsky and Roboretsky took place in Toronto, in June. The
new Canadian hierarchy held their first conference and petitioned the Apostolic 
See to establish an ecclesiastical province, headed by a metropolitan. Cardinal 
Tisserant judged this step to be premature, conferring instead a titular archbishopric
on Ladyka, as the senior hierarch.

With healthy young bishops in place, the new exarchates expanded rapidly, accepting
priests from Europe, establishing new missions, building churches, setting up branches
of the newly formed lay organizations, holding congresses. But the situation was
not all rosy. Ladyka had lacked the willpower to establish either a major or a minor
seminary, as the Vatican had repeatedly requested. The task for training the youth
fell upon the religious orders, which established their own juniorates. Also, the
liturgical reform were not being as implemented as energetically and uniformly as
Cardinal Tisserant desired. Ladyka’s suffragan bishops quarrelled with him over 
the stipulated division-in-three of the former Ordinariate’s liquid assets. The 
Apostolic Delegate reported that, although the exarchs held regular meetings, “each
acts on his own accord.”

**Redemptorist Mission in Canada**

In 1906, the Congregation of the Most Holy Redeemer (CSsR) had begun its mission
to Byzantine-Rite Catholics among the Ukrainians in Canada. However, due to the 
demands of Bishop Budka, they also set up a community in Galicia under the supervision
of Metropolitan Sheptytsky. This mission was to overtake the Canadian venture in
number and importance. The Belgian CSsR struggled to convince Canadian Ukrainians
of their altruistic motives. A feud with the Christian Brothers in Yorkton and other
conflicts convinced the Belgian superiors to transfer Ukrainian recruits to eastern
Poland, where the CSsR had been given a mission to former Greek-Catholics in Volhynia.
One of their number, Nykolai Charnetsky, was selected as bishop and apostolic visitor
over that mission, dubbed _Neo Unia_. That future Blessed-Martyr ordained Father
Maxim Hermaniuk to the priesthood on 4 September 1938.

With the first Soviet occupation of 1939, the _Neo Unia_ mission was suppressed 
and the CSsR shifted its focus and support back to its original Eastern-Rite mission
in Canada. However, more effective superior was needed to put the Canadian mission
back on track. Accordingly, at the beginning of 1948, the Belgian Provincial Superior,
Father Buys, announced that Father Hermaniuk was to be transferred to Canada. 

Just before the outbreak of the Second World War, in 1939, Maxim Hermaniuk was sent
west for higher studies. Initially he was registered at the Angelicum in Rome but,
when the war erupted, was redirected to the more prestigious Catholic University
in Louvain (Leuven), in Belgium. There, Hermaniuk achieved the highest academic 
excellence as well as pastoral experience, especially with Ukrainian university 
students which he served as chaplain. When his reassignment became known, his Ukrainian
confreres and Bishop Ivan Buchko (who had become Apostolic Visitor over UGCC in 
western Europe) complained that his transfer would be a terrible blow to the mission
to Ukrainian DPs in Europe. But Hermaniuk was deemed essential for Canada, and the
capable young priest was sent packing in October 1948. Shortly after his arrival,
Buys named him superior of the CSsR’s Ukrainian vice-province.

**Saskatoon, Cathedral, new Auxiliary**

Neil Savaryn had been a very deferential auxiliary bishop to Vasyliy Ladyka, and
continued to enjoy the latter’s confidence even after he was transferred to Edmonton.
Nonetheless, Ladyka entrusted financial matters to his savvy chancellor, Basil Kushnir,
who was also parish priest of his tiny pro-cathedral. Kushnir was very much the 
model of a worldly, politicking European priest. He was successful in raising funds
to build a magnificent new cathedral church for the Winnipeg exarchate. Saints Vladimir
and Olga Cathedral was opened on 15 April 1951, amidst great pomp. The impressive
guest list included civic and religious dignitaries, including Cardinal McGuigan
of Toronto (the de facto primate of English-speaking Canada), archbishops and bishops
of Latin and Byzantine Rites from Canada and USA, the Premier of Manitoba, mayors,
parliamentarians, judges, the president of the University of Manitoba, and 8,000
faithful (10 of which fainted in the massive crowd, during the lengthy ceremony).
This achievement consolidated Kushnir’s hold over church administration and won 
him the papal honorific of domestic prelate (a mid-grade Monsignor).

            Ladyka had presented Fathers Kushnir and Roboretsky among his choices
for auxiliary bishop. Kushnir had been excluded for his maverick style and involvement
in politics. The zealous and energetic Roboretsky, assuming the charge of auxiliary
in 1948, attempted to make order of Ladyka’s administration. He was successful in
establishing parish boundaries but ran afoul of the Basilians for insisting that
their church, located directly across from the cathedral, be moved to a part of 
Winnipeg where a Ukrainian Catholic church was still lacking. He also crossed swords
with Kushnir, who had retained the office of vicar general, over financial and administrative
matters. In doing so, Roboretsky lost the confidence of his Archbishop, whose poor
health had made him heavily dependent on others. A project was devised, approved
by Ladyka, to split the Central Exarchate in two, creating a new bishopric in Saskatoon
to which Roboretsky was to be appointed.

            During the Great Winnipeg Flood of 1950, Archbishop Ladyka abandoned
his flooded riverside residence and took refuge with the Basilians in in Mundare.
He spent several months, totally incapacitated with a weak heart, in the Mundare
Hospital, where hope was lost for his recovery. On 15 August, he petitioned the 
Pope to appoint Bishop Savaryn apostolic administrator of the Central Exarchate.
Cardinal Tisserant suspected that this was done under pressure from the Basilians.
Apostolic Delegate Antoniutti, however, recommended that Savaryn remain in Edmonton,
where the Basilians were in the majority, and a candidate from the other male religious
order be selected. 

The Superior the Ukrainian Redemptorists, Maxim Hermaniuk, received august praise
from leading Canadian and European churchmen and religious superiors, including 
the Basilian General Superior and Bishop Boretsky. Hermaniuk was deemed to be the
most educated UGCC clergyman in Canada. He was a devout religious, held a wide view
of affairs, and spoke English better than any Ukrainian bishop. On 3 March 1951,
Pius XII approved the division of the Central Exarchate into Winnipeg and Saskatoon
Exarchates. Hermaniuk was appointed coadjutor to Ladyka and Roboretsky– Exarch of
Saskatoon. However, the Apostolic Delegate asked that Hermaniuk’s office be commuted
to Auxiliary bishop, since he was still untried, and on condition that he be appointed
Ladyka’s Vicar General. The bishop-elect attempted to decline the appointment but
to no avail. Maxim Hermaniuk was consecrated bishop during the celebration of a 
Ukrainian Catholic Eucharistic Congress, on 29 June 1951, in the new Saints Vladimir
and Olga Cathedral. 

**Storm before the Calm**

The Edmonton and Toronto Exarchates began with great energy and enthusiasm and, 
after only a few years, were transformed with the influx of DP clergy and faithful.
The Western Exarchate held a provincial synod in 1952 but, the following year, a
feud began between Bishop Savaryn and the Basilians, which was actually a conflict
between European and Canadian-born clergy. Savaryn had begun to replace OSBM with
secular clergy, in the parishes, and initiated the liturgical purification envisioned
by Metropolitan Sheptytsky and Cardinal Tisserant. Nevertheless, under the influence
of a small group of DP priests, this reform was carried out in an clumsy and imprudent
manner, without catechizing the faithful. The same group tried drive the Basilians
out of youth formation, targeting their summer camp, and demanded the OSBM be removed
from Saint Josaphat’s Cathedral. Rural Canadian-born folk resented the unfamiliar
language and style of the European Fathers, and organized petitions and protests
in an attempt to remove them.

The outcome of this battle, which ended only in 1959, was twofold: After much negotiation
and protests, the OSBM finally gave up the cathedral in exchange for canonical rights
of four churches in Mundare, Edmonton, Vegreville, and Vancouver. Savaryn lost much
prestige over the affair, especially after Hermaniuk was called in to perform an
apostolic visitation, which resulted in the removal of two of the DP ringleaders
from the chancery. The Basilians also abandoned plans to run the UGCC minor seminary
in Edmonton, turning their energies to a private high school in Toronto. The Canadian
hierarchs had to approach the Redemptorists to start a minor seminary, which opened
in 1956, in Roblin, Manitoba. St. Vladimir’s College was a tremendous success for
the forty years it was administered by the CSsR. It provided numerous vocations 
to the priesthood and to a number of religious orders, as well as religiously educated
laity that maintained a strong, enduring Ukrainian Catholic identity. 

**Ladyka’s final illness**

Bishop Maxim Hermaniuk’s first years as auxiliary bishop of the Winnipeg Exarchate
were tranquil. In December 1954, Archbishop Ladyka became incapacitated once more.
The exarchate’s affairs ground to a halt as Hermaniuk was unable to access finances,
which the Archbishop had kept entirely to himself and his private advisors. The 
time had come for Hermaniuk to be made coadjutor, which would give him a right to
assume the governance of the Exarchate, leaving Ladyka as titular head, out of consideration
for many years of dedicated service. Hermaniuk was appointed coadjutor on 25 February
1955, but Ladyka refused to give him access to the finances and blocked an attempt
to purchase property. As a result, the new apostolic delegate, Giovanni Paníco, 
recommended that Hermaniuk be given exclusive governance. On 19 January 1956, a 
decree was issued by the Oriental Congregation naming Maxim Hermaniuk Apostolic 
Administrator of the Exarchate. When informed, in April, the Archbishop meekly accepted“
the will of the Holy See,” under obedience. Vasyliy Ladyka lived for another five
months, cared for by the SSMI at the Exarchate’s summer camp, finally succumbing
to his illness on 1 September 1956.

**Metropolitan Province with Three Eparchies**

In August 1951, newly-consecrated Bishop Hermaniuk informed the Apostolic Delegation
in Ottawa that the Ukrainian Orthodox had elected Archbishop Ilarion (Ohienko) as
Metropolitan-Archbishop of Winnipeg. That act led to the unification of two jurisdictions
into a single Ukrainian Greek-Orthodox Church of Canada, and to the founding of 
bishoprics in Edmonton and Toronto. That December, Archbishop Antoniutti repeated
his recommendation to Rome, that the UGCC be raised to a full ecclesiastical province
headed by a metropolitan. The Apostolic Delegate reasoned that that new arrangement
would foster greater unity and uniformity in the Canadian UGCC. But Cardinal Tisserant
did not want to confer the dignity on Archbishop Ladyka, whose lacklustre performance
in implementing of the purified liturgical books and establishing a distinct UGCC
seminary he strongly castigated. 

In the 1950s, Bishops Savaryn, Boretsky, and Roboretsky, committed serious blunders,
and only Bishop Hermaniuk avoided censure. The Oriental Congregation watched his
performance closely, while he took over the administration of Winnipeg from Ladyka.
Having handled the transfer with great tact, and given his superior intellectual
qualities, Hermaniuk was recommended for the office of metropolitan. The elevation
of the UGCC in Canada was to take place at the end of celebrations of the millennium
of the baptism of Saint Olha, grandmother of Prince Volodymyr and ruler of Kyivan-
Rus (a precursor of modern Ukraine) and co-patron of the Winnipeg Cathedral.

On 3 November 1956, a decree was issued raising the Apostolic Exarchates of Edmonton,
Toronto, and Saskatoon to eparchies (full dioceses), and Winnipeg to an Archeparchy
and head of a Metropolitan ecclesiastical province. On that day, Hermaniuk was visiting
his Redemptorist confreres in Newark, New Jersey. He returned to Canada on 14 November,
to take part in the Canadian Conference of Catholic Bishops. Just after noon on 
the following day, 15 November, Archbishop Panico informed him of his elevation.
Later that day, the other bishops received the news with great joy, despite the 
fact that their junior had been selected for the highest dignity. 

Metropolitan Maxim’s enthronement ceremony took place on 12 February 1957 at Saints
Vladimir and Olga Cathedral. After initially declining to attend, out of fear of
Winnipeg’s “Siberian temperatures,” Archbishop Panico accepted the invitation to
perform the ritual. In his remarks, he noted that the Apostolic See of Rome had 
founded a new Metropolia in Lviv in 1806, when the Catholic Kyivan Metropolia was
suppressed by the Russian Empire. The same Russian State had suppressed the Lviv-
Halych Metropolia in 1946, but only a few months previously, word had reached the
west that Metropolitan Yosyf Slipyi was still alive in Siberian captivity. Panico
also honoured the memory of the first bishop, Nykyta Budka, news of whose death 
in the gulag had only recently reached the west.

Maxim Hermaniuk’s enthronement happened 65 years after the first Ukrainian Catholic
immigrants reached Canada, in 1891. It was attended by 21 Canadian RC archbishops
and bishops and the entire Ukrainian Catholic hierarchy in Canada, USA, and Europe,
the Manitoba Lieutenant Governor, Premier, the Mayor of Winnipeg, and a personal
representative was sent by Canadian Prime Minister, Louis Saint Laurent. For the
historic occasion, Cardinal Tisserant deputized Archbishop Buchko to represent of
the Oriental Congregation. The event was felt by Ukrainians around the world and
would be the first of many. The following year, the American exarchates were also
raised to eparchies headed by a Metropolitan in Philadelphia. From 1957 to 1961 
Apostolic exarchates for Ukrainians were established in Britain, Brazil, Australia,
France, Germany, and Argentina. 

Metropolitan Hermaniuk held the first Conference of the worldwide Ukrainian Catholic
hierarchy at his enthronement. The same Conference, at his initiative, actively 
lobbied for the release of Metropolitan Yosyf (Slipyi) at the Second Vatican Council,
to the great embarrassment of certain Vatican bureaucrats, who had agreed to supress
criticism of the Soviet regime in exchange for the presence of Russian Orthodox 
advisors. Slipyi’s release and euphoric acclamation by the Council Fathers permanently
altered the Catholic landscape and led to profound changes within UGCC itself. Among
the UGCC hierarchs, Hermaniuk was the most important contributor to the theological
preparation and discussions at the Council, during which he made at least 22 interventions.
His contributions to the teachings on collegiality and ecumenism were particularly
valuable. While the Council was still in session, he lent his authoritative voice
in petitioning the Pope for synodal governance and for a Ukrainian Catholic patriarchate.

Metropolitan Maxim shepherded the Winnipeg Archeparchy for 36 years. During his 
term, the UGCC in Canada underwent many changes and challenges. In the 1950s, the
UGCC started using “Ukrainian Catholic Church” as its official name. Many parishes
were founded and new church buildings replaced older structures. Vladimir and Olga
Cathedral was adorned with icons, frescos, and stained glass windows depicting the
history of the Church. A modern Immaculate Heart of Mary School building, administered
by the SSMI, replaced Saint Nicholas parochial school in 1962. In June of the same
year, Hermaniuk held a provincial synod for the entire Metropolia, with delegates
from all 4 eparchies. In the early 1970s, Ukrainian and English vernaculars replaced
Church Slavonic as the language of liturgical worship. In 1973, he invited to Winnipeg
Bishop Vasyl Velychkovsky, who had been released from the Soviet Gulag, That Confessor
of the Faith died the following year and was beatified in 2001. A fifth eparchy 
for British Columbia and Yukon was established in 1974. And the Ukrainian Catholic
seminary, so ardently desired by the Apostolic See, was finally established in Ottawa
in 1981. 

Upon reaching the age of 75, in 1986, Hermaniuk tendered his resignation to the 
Roman Pontiff, in accordance with Canon Law. The same year, he hosted a Ukrainian
Youth For Christ Rally, which harkened back to a gathering he had attended in Lviv,
in 1933. The Metropolitan was permitted to return to his native Ukraine, for the
first time, in 1989. His resignation was finally accepted by John Paul II on 16 
December 1992. Rosary in hand, Maxim Hermaniuk died on 3 May 1996 in the room which
he had occupied since 1951, at the episcopal residence built by his predecessor 
on the banks of the Red River.

In 2012, an English translation of Hermaniuk’s Second Vatican Council journal entries
was published by Jaroslav Skira, following by an accompanying volume in 2020. The
prelate was also mentioned, numerous times, in the diaries of the secretary of the
Council’s influential theological commission, Father Sabastiaan Tromp, SJ, which
historian and theologian Alexandra von Teuffenbach began publishing in 2006. Thanks
to the support of Hermaniuk’s successors, the Ukrainian Catholic Bishops of Canada,
and a lively interest by historians and theologians, we can look forward to new 
research on this fascinating historical figure, in the upcoming years.