Василіанська духовність у Третьому Чині

Abstract

Through the ages the history of the Catholic Church has known a wide range of autonomous secular branches of regular congregations (the so called third orders). They were founded by the Franciscans and Dominicans as early as the 13th century, a little later they gained traction in other orders and congregations as well (Augustinians, Servites, Carmelites, Trinitarians, etc.). Traditionally third orders have got a common spirituality and charisma with their congregation’s first and second orders and have been originally and institutionally related with them, as exemplified by Basilian Secu lar Order.As for the true confraternities of the Basilian Third Order, their emerging should be apparently attributed to the end of the 19th century. As argued in the latest publications, in particular that of theSister Khrystyiana Holomidova, the Secular Order of St. Basil the Great was founded in the UGCC in1897 by Fr. Andrei Sheptytskyi, OSBM, the abbot of the St. Onuphrius Monastery in Lviv and future Metropolitan. Upon its establishment the order was named “Fraternity of St. Basil the Great of theThird Law”. The first of today known such fraternities arose May 30, 1897 in the village Velyki Didushytsi and in the affiliated church in the village Uholna (nowadays both localities belong to Stryi Raion (District) of Lviv Oblast (Region). In 1897–1898 the abbot personally founded fraternities in the cities andvillages of Galicia. Affiliated with Basilian monasteries they were founded in Lviv and Krystynopol, laterin Buchach and Drohobych. Other fraternities were founded atsecular parishes during or after the Basilian mission. In 1897–1898 the abbot Fr. Andrei Sheptytskyi was the spiritual leader of the fraternities he hadfounded, visited them and made speeches on spiritual teachings. After becoming a Bishop and soon a Metropolitan he handed this business over to other fathers basilians. Andrei Sheptytskyihas compiledthe Rules for the members of the Fraternity. Judging by their subtitle, it is assumed that the rules were first written in between August 26, 1898 and September 17,1899, that is after his abbot resignation but before the episcopal consecration. The Rules of A. Sheptytskyi were written on the basis of the new Rules of Secular Franciscans approved by Pope Leo XIII Apostolic Constitution “Misericors Dei Filius” (1883). At the same time, the secular made a vow to the Basilian Order upon admission, and the main body of the rules was supplemented by the prayers to St. Basil and fasting on the eve of his holiday. Going forward, the emphasis on the elements of Basilian spirituality was clearly strengthened. This applies to the Charter of the Third Order of the Basilians compiled during the underground periodof the UGCC by Fr. Yakiv Tymchuk (later bishop) and the current Charter approved by the General Chapter of the OSBM in Rome (1992). Shared rituals, prayer service and prayers to St. Basil that unite with the spirit of the saint, the emphasis on his spiritual heritage, paraman, wooden cross and other symbols, the spiritual guidance of the Basilian priests – these are essential signs of belonging to one religious family. To conclude, the Regular Order of St. Basil the Great and the Secular Third Order of the Basilians had lots of common spirituality elements. From the emergence of the Third Order fraternities the main factors in the establishment of Basilian spirituality in the life of secular were the following: the foundation of communities affiliated to the monasteries or during the Basilian public missions, spiritual guardianship of them by Basilian fathers. The important elements of Basilian spirituality and the corresponding symbols have also been reflected in the statutes and rules of the Third Order, including those in forcetoday. Впродовж усієї своєї тривалої історії Чернечий Чин Святого Василія Великого та мирянський Третій чин василіан мають багато спільних елементів духовності. Від самого часу появи братств Третього чину наприкінці ХІХ ст. основними чинниками утвердження василіанської духовності в житті мирян були: заснування спільнот при монастирях або вході василіанських народних місій, духовна опіка над ними отців-василіан та ін. Важливі елементи василіанської духовності та відповідна символіка знайшли відображення й у статутах і правилах Третього чину, зокрема й тих, які діють у наші дні.