so, even when i listen, you know, how our people's deputies outline their legislative intentions regarding churches, and when we hear that there is talk of banning a certain church, i am very careful about it, because our church was banned at one time. and it is impossible to ban the church. i would approach this process from the positive side: our ukrainian... government should help the church to get rid of russian imperial influence, i.e. de facto today there is a process of liberating the ukrainian orthodox church, yes, and the orthodox church of ukraine from that russian luggage. interestingly, our brothers from the orthodox church of ukraine experience it in their own way. having the support of the ecumenical

patriarchate, well, unfortunately, unfortunately, there is a part of the religious environment that is today the carrier of further influences of our northern neighbor, and today they too must go through this process of de-russification and decommunization, it is not easy, it is a painful process, so that... you see, it is not enough to simply detach legally or canonically from some center of influence, which today is in the state of the aggressor, because - such type of disconnection has many other aspects. the church is the heart of a certain cultural environment. here, church life, not only with songs-singing. ranks, traditions

, even its theological constitution, it reflects a certain tradition of a certain society and a certain people, that is why there is a de-russification of church life from the cultural, spiritual, canonical, even, even liturgical side, this is such a rather complicated process, our church in its time was under such a rather intense influence of the latin church, we had a process of latinization, later restoration of their eastern identity , that is, we had experience and have experience in how to really return to the sources of kyiv christianity, we would like to share this experience with our orthodox brothers, i hope that one day... all of us will

to have our own place for prayer, even in the kyiv-pechersk lavuria, in st. sophia and the pochaiv lavuria, because we are not talking about property, it is not about us owning any property, no, it is about a certain spiritual space, a space of unity, a space brotherhood, space of real communication with god and with us. you and your sisters, and what about pope francis and ukrainian society, which once again, let me remind you, in the second year of the war, is very sensitive, and sometimes it seems that no matter how anyone looks, no matter what anyone says, all this will be perceived, well very acutely, and how the ukrainian greek catholic church reacted... to all

the informational occasions that were related to pope francis, everything that happened in society, let's say, in political circles, in journalistic circles, i know about that , if you can share how it was, and has something changed, perhaps, yes, obviously, our church is a part of ukrainian society, and we all react together. the same, yes, you are sure , because there were very sharp reactions when, when something hurts us , when something is not clear to us, we spontaneously react all together and all the same, this also falls a little bit on the eye of the tension line that i already mentioned , we sometimes do not understand how the world can evaluate what is happening in ukraine in a different way. we sometimes say that various

international institutions do not fully understand us, because they react late, sometimes help comes to us late. we constantly need to explain our pain, our needs, our vision of this unjust war, and this is something that happens at different levels, the diplomatic level, also the church level, uh, and that's why we had the feeling that sometimes, well holy father, the apostolic capital does not fully understand us, yes, and it is ours. the church has its own paradigm of relations with the apostolic capital, institutional relations, and it is obvious that we were the voice of ukrainian society in that direction, we felt that our duty is to be the voice

not only of the faithful catholics of ukraine, but also of the sick ukrainian people, and here is yours... to realize a few very important points, because it will save us a little emotions and a little help to better understand how we to convey the truth about what hurts us, how we need help and support from various international, including church institutions, when it comes to the holy father, the pope. about the apostolic capital in the face of any conflicts and wars in the world this church institution, the personality of the father , always takes a neutral position, tries

to be above the conflict, and this causes us disappointment and misunderstanding today. how can one be neutral when a criminal kills an innocent victim? such neutrality is connected with a thousand-year-old tradition, a certain role, a certain service of the successor of the apostle peter in the universal church, a service that... gave birth to european diplomacy. the holy father, the roman throne, was the highest arbiter of christendom even in the first millennium. there is a phrase ancient: roma-lucuta, causa finita. rome

has spoken, the matter is over. it was the last instance of appeal, when various conflicts, disputes, misunderstandings arose, as in the church. as well as at the interstate level, that's why this arbitrator, in order to remain an arbitrator, he tried to be impartial, and then he was always the highest platform, a bridge to serve peace, prevent conflicts, and really, well, that conflict, that war is unjust , which we are experiencing today, put this type of institution in crisis and caused us a lot deep questions, we asked, well, explain what this neutrality is, what is this - the diplomatic mission of the holy

father today, and in such a dialogue, we understood, it was a very interesting, i would say, story. possible development of even this diplomatic philosophy, there are two types of neutrality: there is diplomatic neutrality, which consists in having the opportunity to maintain relations and dialogue with both sides that are at war today, and the second, the second type of neutrality, this is moral neutrality . here is the vatican, apostle, are not neutral when it comes to the moral evaluation, er, of this tragedy, when it comes to who should be helped and who should be saved. here we feel that

the holy father and the apostolic capital are completely on the side of ukraine. and here is the latest development of events, in particular, in september. this year we were at the peak of this media crisis, which was connected with certain statements of the holy father to the catholics of russia. well, this outraged not only ukrainian society, but many other european countries. i know that even in lithuania, in poland, the papal nuncio was summoned in order to get certain clarifications. well, at the height of that conflict, all the bishops of our church from ukraine and the whole world came to rome for their annual synod. i'm afraid to imagine how? it all looked from its own , you know, such a secular position, it was somehow so

, you know, very providential, because when we made the decision to convene the synod of bishops this year precisely in rome, we had no idea what moment it would happen, the moment in building relations between ukraine and the apostolic church the capital, uh, for me, as for the head of the church. it was simply a salvation, ugh, because always the person who criticizes and complains the most was me, as a person. uh, and maybe someone had the impression that, well, uh, just, uh, that one personality is always dissatisfied with something. you have such a reputation, yes, here, here, ugh, a whole synod came, and even at the moment when it was supposed to start literally in a few weeks. the papal synod on synodality, that is, on a new way of

building relationships in the church, moving away from some such command-administrative way, more collegial, joint, and we asked for an audience with the pope, it is very interesting that the pope assigned us an audience for one hour, and then... moved it an hour earlier. we, de facto, came to the pope for a meeting when none of the vatican institutions were working. at 7 o'clock in the morning, instead of one hour, we had the opportunity to talk for two hours. at that time, as the head of the church, i was really very satisfied, because i just introduced our synod to the pope, and gave each of the bishops the opportunity to stand up and speak. and our lords spoke in ukrainian, english,

portuguese, spanish, in various languages. it is interesting that the pope corrected himself, to a certain extent, made us understand that those statements of his were unsuccessful, and in the end, listening to the voice of the bishops. about the pain of ukraine , he himself added, he said: you must be pained by one more thing, you probably doubt whose side the pope is on, and i want to declare to you today that the pope is with you, that is, you see, this moral neutrality has been completely clarified, er , maybe our doubts and pain were... er , a little bit, i would say, suppressed, but

i say to him, father, very good, thank you, and now before us, let's demonstrate all this, it is not an easy task, to return home and convince our people, our, our, our people, so you see, the dynamics are very interesting, but our voice is important, and it changes, changes the world's understanding of what is happening in ukraine, as he said... shevchenko, so that the whole world could hear what was happening in ukraine, for what they died, for what the cossack glory is on everything the world became problems with the joints limit movement, it is unpleasant and painful. fortify them with dolgit joints these are packets of collagen and vitamin c to restore articular cartilage. painful joints. contributes to the normal functioning of joints and has a positive effect on bone health. dolgit joints facilitate motor

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and what is actually happening? i know several cases when ukrainian greek-catholic priests, for example in berdyansk, became victims of the russian occupation on the same level as clergymen, in particular protestant churches, only clergymen of the moscow patriarchate felt comfortable there, but not about them now. we understand that religious figures. is another target for the enemy, maybe it seems so to me, but when we talk about the fact that they target medics so as not to save our soldiers from the battlefield, when they target journalists so as not to cover the real events on the battlefield, when they aim at emergency workers so that they do not put out fires after their shelling, they also aim at our

ukrainian religious figures, so that people do not... receive spiritual support when they need it so much, and ukrainian the greek-catholic church, as we understand, is now fighting, at least for a few priests known only to me now , how widespread is this phenomenon, how exactly ukrainian greek-catholics are being hunted by the occupiers in various currently, possibly occupied territories, you see, this has always been the case in stories. as soon as the russian empire conquered and annexed a separate part of ukraine, the first people they tried to eliminate were the structures of our church, why? because our church was never a state church, but a state and nation-building one, by the way, you know, the russian

propagandists agreed to the fact that the very idea of ​​ukraine's independence was called: political unionism, it was so interesting for me to hear this, that is, they are panickingly afraid of our church , which is characteristically the soul of the ukrainian people, which formed the modern face of the ukrainian nation, by the way, this year we remembered the memory of our holy martyr yusafat kuntsevich, and this celebration in rome acquired a very wide international significance and level. the lithuanian state celebrated this anniversary at the state level. together with our brothers and sisters from lithuania, we somehow understood that jehoshaphat shaped the face of four modern nations with his figure. ukrainians, lithuanians, belarusians and poles, i.e. all those peoples who lived on the territory of the former

commonwealth. and it is obvious that every time moscow. the state destroyed this identity europeans who lived in this territory were the first to try to destroy our church, and this is still happening today, in the occupied territories our priests made a conscious choice to stay with their people, and yet they suffer and wander around russian prisons. at the moment, there is not a single catholic priest in the occupied territories of donbass, zaporizhzhia, and left bank kherson oblast. some were simply deported, like our priests from melitopol, and some were arrested and their fate

is not fully known to us, you mentioned our two priests from bsoviet, two monks , redemptorists, father ivan levitsky, father bohdan geleta, we still had information about them when they were held in berdyansk itself, it was... and from those of their fellow prisoners who were later released, from who we found out , perhaps, whether they, whether they are still alive, later , what we know today, they were moved from there somewhere, and their trail, unfortunately, was lost, we do not know anything about them to this day, but interestingly, why, why uh, the occupation authorities, uh, decided to arrest them, uh... because at first a full-scale invasion, residents of berdyansk prayed together

in front of the inscription: "i love berdyansk", it was a joint prayer for the city they love. at first it was tolerated, it was so carefully contemplated. then it may have changed, so the person in okupa. the authorities and this type of prayer began to be considered an unauthorized protest, and for the love of berdyansk, obviously for their people, those priests were deprived of their freedom, arrested, obviously we appeal and appeal to various international institutions, diplomatic various missions, with a request to help us them to save their fate is still unknown, this is how our community in luhansk, our community in donetsk and in

the vicinity of donetsk was also destroyed, and recently certain orders of the occupation authorities in zaporizhzhia were made public, which clearly issued an order to liquidate our church, confiscate our property and the ban is active. not only our religious institutions, but also humanitarian missions, such as the knights of columbus, caritas, which have always been concerned with saving human life, what is the conclusion, they are afraid of everything that reminds of ukraine, everything that constitutes the identity of the ukrainian people, everything that is a manifestation of its individuality. is a manifestation of his true face, all that can give hope, hope to people that one day the ukrainian state

will be able to restore its sovereignty in those occupied territories. that is, you see, it shows how much the ukrainian greek-catholic church is considered a threat to the spread of russian peace. and as one of our still underground lords once said, where there is the greek catholic church, there is ukraine, it is obvious that here it is primarily about religious identity, which has always, always been nation-building, and we need it so that the church does not lose its role even in modern circumstances. i know that pope francis knows for sure about these, at least two priests. and i know for sure that the vatican is still in contact with the russian orthodox church, in particular their patriarch, patriarch kirill, who literally believes that if

a russian goes to ukraine to kill, then he is cleansed of any other sins, this is almost a verbatim quote from him, but less so. can we hope for a practical manifestation this diplomacy, the very important religious diplomacy that we are talking about, which is very often - kept despite the fact that morally, as you said, pope francis is on our block? this diplomacy has two wings: public diplomacy and non-public diplomacy, sometimes this non-public wing can be sometimes, you know, a little stronger and more effective, that's why about all things, let me not talk now, all the secrets will become clear, but on that occasion the stay in rome of our synod, then my participation in the papal synod, indeed our delegation

had... a lot of opportunities to work with various institutions of her apostolic capital, including the state secretariat, this is the core of vatican diplomacy, by the way, the holy father very favorably accepted many of our deep, important initiatives, the creation of certain mechanisms , well, how to monitor the situation in russia. to protect ourselves from russian propaganda and so on, that is , our work, i see, was very, very interesting and very successful, but a concrete manifestation of this was the participation of the apostolic capital in those international forums that our state organizes in order not only

to clarify our formula for peace. but to enlist the support, you know, not only of world powers and states, but also of various international institutions. we were very pleased that the vatican implemented, er, the peace formula. obviously, in those parts where the church institution or church diplomacy. considers itself competent, and here there are several very interesting points that are already working in favor of the ukrainian people and our state. first of all, this is a humanitarian issue, secondly, it is the issue of the release of our recruiters, in particular, in particular, the finding and return home of ukrainian children kidnapped by the russian federation. we already have certain

glimmers of hope, and the first successes , i think that we are only at the beginning of a very difficult path, the apostolic capital is also very actively working to unblock the export corridors of ukrainian grain, because the vatican is part of this international institution , is called fao, that is, which fights... with hunger in the world, etc here, here, uh, those mechanisms of the presence of activity are really very, very useful , uh, for ukraine, and, i think, will be on our side in the future, and there is one more part, very interesting, important, this is the issue of ecology, oh, thank you for bringing this up, not many people think about it, er, today er, we know that pope francis has a special sensitivity to this

issue. together with the ecumenical patriarch, by the way, patriarch bartholomew is sometimes called the green patriarch, he, for decades, has been the initiator of various initiatives for the protection of the environment and the development of the christian morality, protection of its environment, here we also cooperate very actively, we constantly inform about this trauma, which is received not only by the society, the people of ukraine, but also by it... that is, the environment, the issue, that is, the threats that connected with the zaporizhzhia nuclear power plant, and the blackmail that russia , you know, is doing, that is, with the help, that is, of this power plant, which is actually held hostage by this criminal, not to mention the environmental damage to the black sea, and many others types of wounds for... a stake which,

which goes beyond the boundaries of only the ukrainian territory, thus, this formula of peace, which is proposed by our state. greetings to all viewers of espresso, it's time to learn about the most relevant events at the moment, with you annaevamelnik and the espresso team will tell about something important, i'll start with this: the russians hit the village of hlushkivka in the kharkiv region with an aerial bomb. four women were injured, one of them was hospitalized. this was reported to the regional police. as a result of the impact, four private houses were destroyed, emergency services are working on the spot.