The figures of great historical leaders always spark discussions, especially when it comes to influential religious figures. Metropolitan Andrey Sheptytsky is one such personality whose legacy remains a subject of debate. His role in Ukrainian history, his relations with Jews during World War II, and his stance towards both Soviet and Nazi authorities continue to be examined and reassessed.
Some discoveries come at surprisingly opportune moments. It seems as though they lie quietly on a shelf, unrecognized and undervalued, until their time arrives, and they draw the historian’s attention themselves. Of course, one could argue that for certain documents, it is "never too early" to appear before the public eye and shed light on previously unknown pages of national history. But on the other hand, one must be sufficiently mature, possessing both courage and a sense of self-worth, to properly understand and appreciate one's own past—no matter how contradictory it may be.
I would like to believe that we have now "matured" enough to face an unknown fragment of Metropolitan Andrey Sheptytsky’s legacy, which has recently surfaced from the archives—notes dictated between 1941 and 1944 in Nazi-occupied Lviv.
We asked the discoverer of these records, Dr. Zhanna Kovba, a candidate of historical sciences, and Leonid Finberg, director of the Judaica Institute, to share with readers their insights on these writings and the prospects for their publication.
And yet, the conversation about Metropolitan Sheptytsky’s writings should begin with his own words—written back in 1941, yet strikingly relevant even sixty years later.
"It is unclear on whose initiative or for what reason certain Ukrainian patriots wear the small emblem of the trident without a cross. When Saint Volodymyr and, after him, all Ukrainian princes used the trident with a cross as a state symbol, the trident without a cross must be seen as a symbol of a return to paganism and a sad sign of the dominance of godless tendencies within our unfortunate community… A similar manifestation of godlessness is the replacement of the traditional praise given to Christ—'Glory to Jesus Christ!'—with the secular slogan 'Glory to Ukraine!'. Of course, no Ukrainian can object to the call 'Glory to Ukraine!', but using it to replace the religious act of glorifying Christ is a clear tendency to remove Christ and place the homeland in His stead… I call upon all Christians to actively resist these two manifestations of godlessness in Ukrainian patriotism."
(From the Metropolitan Ordinariate, Lviv, September 6, 1941.)
Where were these materials found?
Zhanna Kovba: They were located in the Central State Archive of the Highest Authorities, in the collection titled “Organization of Ukrainian Nationalists in Western Ukrainian Lands.” Interestingly, I had actually held these notes in my hands as early as 1998—I even found my signature on them. At the time, I was working on my book “Humanity in the Abyss of Hell: The Behavior of the Local Population of Galicia During the Final Solution of the Jewish Question.” Back then, I overlooked these materials.
Later, I discovered that they contained preparatory notes for the pastoral letter “Thou Shalt Not Kill,” which was published on November 11, 1942. These notes were dated October 9, 1941. At the time, they were handed over to priests. When I revisited these manuscripts, I realized their significance. I then informed Leonid Finberg, and upon his initiative, we began preparing the manuscript for publication.
What led you to believe that these were indeed Metropolitan Sheptytsky’s writings?
I had doubts until the very last moment. However, several factors supported this assumption. First, everything described in the texts corresponded to real events and matched historical dates. I cross-referenced the content of these notes with what was published in the Lviv Archdiocesan Bulletin.
We conducted two expert evaluations. The first was through the Lviv Theological Academy, where I was introduced to Professor Andriy Kravchuk, a theologian specializing in Sheptytsky’s work. He confirmed my hypothesis.
Secondly, I consulted the students of Fr. Volodymyr Hrytsai, who was Metropolitan Sheptytsky’s secretary and wrote down these texts under his dictation. Bishop Yulian Voronovsky and his secretary, Fr. Vasyl Boyanivsky, confirmed that the handwriting belonged to Fr. Hrytsai. That was the final piece of evidence that put everything into place.
Did you reference these notes in your previous book?
Very little. I only cited the publication of “Thou Shalt Not Kill” because it touched on the Jewish issue. I also referred to other testimonies about Fr. Hrytsai, who not only served as Sheptytsky’s secretary but was personally involved in rescuing Rabbi Kahane of Lviv, who was hidden in St. George’s Cathedral. Rabbi Kahane himself wrote about this. However, in my previous book, I did not directly reference these newly discovered materials.
What do the manuscripts contain?
The manuscripts include:
- Fragments of Metropolitan Sheptytsky’s official documents and letters bearing his signature.
- Decrees from the Metropolitan Ordinariate, which Sheptytsky headed.
- Materials prepared for publication—a total of 75 documents, some of which were previously published in abridged form.
Most of these documents were printed in the Lviv Archdiocesan Bulletin between 1942 and 1943, with some appearing in 1944. After the war, these wartime publications were compiled in the book “Letters and Messages of Metropolitan Sheptytsky During the German Occupation,” published in Canada. However, some texts were only partially included in that edition.
In Ukraine, the known part of these documents was published in Lviv in 1991, in the book “Letters and Messages of Metropolitan Sheptytsky 1939–1941.” It compiled everything that had been previously published. However, 35 documents remained unpublished until now.
Interestingly, by analyzing which documents were published at the time and which were not, one can trace the impact of Nazi censorship—what information was suppressed and how it still managed to circulate.
How did these materials circulate under Nazi censorship?
The dissemination followed the “copy and pass on” principle. For example, some texts were posted on the doors of the Metropolitan Chapter, while others were copied manually in the chancery. These documents reveal a highly centralized system of communication within the Church, which Metropolitan Sheptytsky personally oversaw despite significant obstacles: postal disruptions, censorship, and publication bans.
By 1943, when no official publications were possible, priests gathered every Thursday at 11:00 AM for meetings. During these gatherings, messages were read aloud and copied by hand. This demonstrates how, despite severe restrictions, the Church maintained an unbreakable internal communication system.
What topics do these notes cover?
Most of the documents focus on the work of priests and the church apparatus under extreme conditions—how to manage a parish and community, how a priest should interact with the German authorities. For example, there are directives advising clergy not to take on secular responsibilities, but if necessary, only when it benefits the people.
Some instructions pertain to liturgical practices—what materials should be used for sermons, how services should be organized, and specific liturgical guidelines.
Additionally, these writings contain Sheptytsky’s pastoral letters. In one of them, for instance, he instructs that if publicly condemning a crime is impossible, it should be done through sermons. According to his guidance, the sermon should emphasize that Ukrainians must not tolerate the sin of murder and must repent for it.
This message is also central to the pastoral letter “Thou Shalt Not Kill”, published in the Lviv Archdiocesan Bulletin in November 1942. Another important letter, “Mother Mary,” focuses on the role of prayer, Christian morality, and church unity. A call for non-violence is also present in writings directed at the clergy of the Kamianets-Podilskyi Diocese.
The notes also reveal active engagement with the local press. For example, when “The Metropolitan’s Address to Farmers” was submitted to a newspaper, it included the line:
"The German Army Command has asked me to announce the necessity of paying taxes and meeting agricultural quotas."
However, the newspaper omitted this part, making it seem as if Sheptytsky himself was calling for these payments. The church authorities had to intervene and request the publication of the full, unedited version. This incident is also documented in the discovered manuscripts.
"A people accustomed to murder, who do not flinch or recoil from such a crime, gradually lose their sense of Christian love for their neighbors. They become used to hatred, and slowly, they are poisoned by it. Hatred between people begins to seem natural and inevitable. The temptation to kill another human being becomes accessible; Cain’s crime, even if only in thoughts and desires, seems more real than the Christian idea of sacrificing one’s life for others, of becoming a victim of love for their salvation…"
(Read on October 9, 1941.)
The “Mother Mary” letter is based on the Old Testament and is significant because it was written at the same time that Sheptytsky sent his famous letter to Himmler, protesting against the involvement of Ukrainian police in Jewish persecution. This was a deeply dangerous period when the Church faced real threats of repression. However, Sheptytsky continued to stress the sin of murder.
His most well-known letter, “Thou Shalt Not Kill”, consists of three main parts:
- Types of murder, with theological justification.
- A critique of societies that become desensitized to killing.
- Guidance for priests on how to explain this sin to the people, when individuals should be excommunicated, and how to encourage repentance.
Although this message was officially published in 1942, the original notes date back to October 9, 1941. In them, Sheptytsky acknowledges the intense pressure of the time but insists that murder remains the gravest sin. If public discussions on the topic were not possible, priests had an even greater duty to address it in their sermons.
The same idea was reiterated in early 1942 in an ordinance from the Metropolitan Ordinariate, instructing priests on how to educate people about the crime of murder.
Did the notes mention Sheptytsky’s relationship with the SS “Galicia” Division?
No. There was absolutely no specific mention of it. The only reference was that Sheptytsky delegated pastoral responsibilities to military chaplains, who carried out religious work directly with the soldiers. Nothing further was documented on this subject.
One particularly intriguing document is separate from the rest—it concerns church history and archival preservation. These notes were made on July 24, 1944, when battles for Lviv were raging.
On that very day, Soviet forces were advancing on the city, and heavy shelling was taking place near St. George’s Cathedral. Amid explosions and gunfire, Metropolitan Sheptytsky sat in the basement and dictated plans for the future—how history should be written, what principles it should be based on.
Despite the uncertainty of war, he focused on preserving church archives and ensuring that a Greek Catholic academic center would be established to house these materials. He even listed specific documents he had collected over the years and described where they were stored, including in various libraries in Ukraine and abroad.
Sheptytsky insisted that history must be objective, based on documented facts. He provided a detailed inventory of available historical sources and evaluated their significance.
The notes also contain details of what was confiscated from him during his internment, what was returned, and what was lost. They include accounts of his time in Russia and meetings with key figures there—fascinating materials that have never been published before.
"Today, July 24, 1944, may mark the beginning of a new era in the unity of our Church with the Holy Apostolic See of Rome. St. George’s Cathedral has been taken over by Soviet forces. In the basement of the Metropolitan’s residence, we hide from grenades and bombs, which have already struck the church, the St. George’s buildings, and my home nearly ten times. Concern for the future compels us to preserve the achievements of the past. Among these, our foremost duty is to safeguard the archives that hold knowledge of these past eras..."
Who is the book intended for?
The book will be structured as follows:
- The original texts
- Editor’s commentary
- A glossary and supplementary materials
The texts will be presented in modern literary Ukrainian while retaining the original style as much as possible.
It is intended for scholars, historians, and anyone interested in the history of the Church and Ukraine. It will also be valuable to linguists, as the manuscripts contain intriguing stylistic revisions, vivid language, and sharp insights.
Additionally, the book will include:
- A list of the Metropolitan Ordinariate’s structure
- Information on Fr. Volodymyr Hrytsai, Sheptytsky’s secretary
- A scientific article by Dr. Andriy Kravchuk, titled: “Christian Social Ethics During the German Occupation of Galicia (1941–44): Metropolitan Andrey Sheptytsky on Solidarity, Resistance to Authority, and the Sanctity of Life.”
Why Was the Judaica Institute Interested in These Materials?
Leonid Finberg: This topic has long been a focus of our research—examining the Jewish tragedy and interethnic relations during World War II. One of our most outstanding publications in this area is Zhanna Mykolaivna’s first book. It is remarkably honest and compassionate.
For many years, writing about these topics was nearly impossible. Soviet ideology insisted on portraying a universal tragedy of all Soviet people, suppressing the distinct suffering of Jewish communities. At the same time, the topic remained painful and difficult to approach. Zhanna Mykolaivna undertook an enormous task: she traveled from village to village, recording the testimonies of those who helped save Jewish lives, uncovering archival evidence, and reconstructing the past.
Her new research builds on this work, focusing on the behavior of religious leaders—both Christian and Jewish. Within this study, Metropolitan Andrey Sheptytsky emerges as one of the most pivotal figures. For various reasons, his historical significance and spiritual leadership have been greatly underestimated. I believe this new publication will fill an important gap in understanding his role.
Sheptytsky’s efforts in saving Jewish children—more than a hundred of them—as well as rabbinic families, including Rabbi Kahane of Lviv, are well documented. This book, prepared with contributions from Judaica Institute scholars, is our small gesture of gratitude to a man whose moral heroism must be recognized beyond Galicia, where his legacy is already well known. His actions should be preserved not as legend but as historical fact, grounded in solid documentary evidence and made widely available across Ukraine and beyond.
Zhanna conducted her research at the Judaica Institute, and one day, she approached me and said, "I think I have found Sheptytsky’s notes."
I immediately contacted Myroslav Marynovych, Vice-Rector of the Lviv Theological Academy, and informed him that we had discovered a manuscript of Sheptytsky’s diary. We agreed to collaborate on its study and publication.
Initially, there was skepticism—theological scholars had encountered many so-called ‘Sheptytsky notes’ in the past. However, once Andriy Kravchuk and Myroslav Marynovych examined these manuscripts, they became convinced of their authenticity. This led to a joint effort in preparing the book.
At that time, we also reached an agreement that the book would be published by “Dukh i Litera”, a publishing house that has long collaborated with the Judaica Institute, in partnership with the Lviv Theological Academy.
When Will the Book Be Published?
We expect the book to be released by the end of the year. Initially, there were suggestions to rush its publication to coincide with major events—the Pope’s visit, the anniversary of Ukraine’s independence—but we decided against such an approach.
Sheptytsky’s writings do not lend themselves to haste or sensationalism. Reading his texts, one gets the impression that, even as an elderly man, he was thinking in terms of eternity. We did not want external pressures to interfere with the scientific integrity of the publication.
While some suggested aligning the release with significant dates, we believe that a book should be published not "for the occasion" but when it is fully prepared. This edition must be a thoroughly researched academic publication, featuring detailed commentary and rigorous scholarly editing.
We are not rushing, but I am confident that by the end of the year, the book will be published.
"Until recently, the very concept of history was almost synonymous with objectivity… But in recent decades, this has changed. The depth of criticism has reached the point where no historian is considered truly objective—each is influenced by their surroundings, nationality, faith, and personal convictions. Some now argue that the value of history lies more in its relative interpretation of truth than in objectivity itself.
Today, the best historian is not necessarily the one who presents the truth impartially, but rather the one who can frame it from a particular standpoint—to defend, attack, accuse, or exonerate. In this new reality, those who seek true objectivity must clearly articulate it..."
(Lviv, July 31, 1944.)
Source: Dzerkalo Tyzhnia, No. 34 (358), September 1–7, 2001.