Most Pure Virgin Mary & Holy Family of Dzhublyk

Agnieszka Halemba

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MOST PURE VIRGIN MARY AND HOLY FAMILY TIMELINE

2002 (August 27):  The first apparition of the Virgin Mary at Dzhublyk occurred to Olenka Kuruc and Marianka Kobal.

2002 (August 30):  The first liturgy at the apparition site was led by a bishop Ivan Marhitych.

2002 (September 18):  The visionaries reported seeing Jesus present during the Holy Liturgy.

2002 (September 21):  The visionaries reported seeing Saint Joseph.

2002 (October 29):  A letter from the head of the Mukachevo Greek Catholic Eparchy, Bishop Ivan Semedii forbade the clergy from organizing liturgies at and pilgrimages to Dzhublyk.

2002 (December 1):   The visionaries with their parents and supporters took part in a meeting with John Paull II in the Vatican.

2003 (January 22):  The first chapel at Dzhublyk was blessed.

2003 (April 4):  The Stations of the Cross at Dzhublyk were blessed.

2003 (May 27):  Direct confrontation between supporters of Dzhublyk and the authorities of the Mukachevo Greek Catholic Eparchy took place.

2003 (July 12):  The Cross for the Unity of All Christians was blessed.

2004 (July 7):  The episcopal monastic communities for men and women were temporarily created at Dzhublyk.

2005 (December 17):  The Holy Family Chapel opened.

2007 (June 15):  The Most Sacred Jesus’s Heart Chapel opened.

2008 (July 10):  An official announcement concerning the establishment of the monastic orders at Dzhublyk was made.

2008 (August):  The building of the Holy Family Church started.

2009 (October 14):  A miraculous appearance of the image of the Divine Mercy of Jesus was reported.

2010 (January 9):  Episcope Milan Šašik blessed the buildings for pilgrims, cinema and meetings room built at Dzhublyk.

2012 (May 13):  The cross from the Eleventh Station of the Cross at Dzhublyk started bleeding.

2013 (December):  Father Atanazii Tshiipesh took the miraculous Divine Mercy of Jesus image to Kyiv to bless the protesters at Maidan.

2014 (November 21):  The monument to the Heavenly Squad (Nebesna Sotnia) was established at Dzhublyk.

2018 (August 8): Facebook site of Dzhublyk was launched.

2016 (September 26): Blessing of the Lord’s Grave Chapel

2017 (December 15): A sculpture of Christ the Savior of the World established at Dzhublyk.

2018 (February 11): Blessing of the building site for the future Residence of Saint Nikolaus.

FOUNDER/GROUP HISTORY

The apparition site at Dzhubyk is located on the territory of ecclesiastical administration of the Mukachevo Greek Catholic Eparchy in Transcarpatian Ukraine. According to the inhabitants of Vil’khivka and Nyzhne Bolotne, the two Transcarpathian villages closest to the apparition site, until August 2002 Dzhublyk was the name of a spring located at pleasant if somewhat marshy little meadow on the edge of the forest, where local people would go to get  clean, refreshing water. Everything changed after August 27, 2002, when two girls from Nizhne Bolotne, Marianka Kobal and Olenka Kuruc, went to fetch water from the spring and saw a beautiful woman, standing on the cloud covered with flowers. [Image at right]    Later the same day she introduced herself to them as the Most Pure Virgin Mary.

Practically since the very first days Dzhublyk has had strong circles of supporters. One strand came from the neighboring village of Nizhne Bolotne, where not only the two visionaries were born but also Basilian monk at that time, Atanazii Tsiipesh, and a Greek Catholic priest and a father of Marianka Kobal, Petro Kobal, were both organizing life at the apparition site from the initial days. However, after a few months of common effort, the disagreements between the two clerical adult leaders resulted in father Petro’s withdrawal from the apparition site. Marianka also stopped visiting the site for a few years. At present she visits the site with other inhabitants of Nizhne Bolotne, although her father claims that she still talks to the Virgin Mary. Since then, virtually the only manager of the apparition site is father Atanazii, who, as he says himself, seeks an advice of the Virgin Mary through Olenka in all his endeavors. Olenka is sometimes approached by individual pilgrims who seek her advice and ask Virgin Mary questions through her. However, she rarely speaks publicly, and all her communications with the Virgin Mary and visions of other holy figures that are directed to the general public are mediated through father Atanazii.

Local supporters organized the Brotherhood of the Holy Family, a non-governmental organization that supports the site by collecting donations; providing food to pilgrims; helping with the maintenance of the site; and lobbying, and supporting Father Atanazii in his dealings with state organs, the courts, and the Greek Catholic Eparchy of Mukachevo. They also help in securing building materials, managing the construction work at the site, and organizing transportation. In the initial years, the head of the organization was a lay person from Nizhne Bolotne, but in 2011 Father Atanazii himself became the official head of the organization.

Gradually, however, another organization became more important at Dzhublyk, not in opposition to the first one but rather as an extension of it. A youth organization, Children of the Holy Family, grew out of a group of children who began gathering at Dzhublyk just after the first apparitions. The children were peers of the visionaries, and most of their parents belonged to the Brotherhood of the Holy Family. They remember the first weeks and months after the initial apparition as a very intense time: children and teenagers would gather at the site and stay there until late into the night, praying, singing, and talking. These children and teenagers have proved to be of great help; they welcome pilgrims, assist at the liturgies, and, very importantly, form a circle of support for the one visionary who remained in close contact with the site and for Father Atanazii. The members of the Children of the Holy Family play an important role in organizing the annual youth meetings that contribute to the popularity, stability, and legitimacy of Dzhublyk.

However, many supporters claim that without the help of pilgrims and activists from L’viv, Ternopil, Ivano-Frankivsk, and other towns of Western Ukraine from behind the Carpathian Mountains Dzhublyk would have not survived. Already in the first weeks after the apparitions, buses full of pilgrims from the other side of the Carpathian Mountains appeared at Dzhublyk, and they still constitute the most devoted followers today.

The most important issue concerning the development of Dzhublyk as a pilgrimage site is its rapid and continuous growth as a place of pilgrimage: in terms of numbers of pilgrims as well as buildings and other devotional structures at the site. At the moment, Dzhublyk is a considerable assemblage of chapels, crosses, statues and utility buildings. [Image at right] Moreover, the structures related to this site are also erected outside the immediate vicinity. The most impressive example of this is a 300 kilometers long Stations of the Cross route linking Dzhublyk to L’viv in Ukrainian Galicia.

The various edifices are used in a number of ways in support of arguments both supporting and challenging the site. For the most devoted supporters, the building activities at Dzhublyk provide the most compelling proof of veracity of the apparitions. It is obvious, supporters say, that all the donations are invested in construction work and see the physical growth of Dzhublyk as proof of the veracity of the apparitions: under such difficult economic conditions as exist in Ukraine, who would be able to build so fast and so well without the help of God and his messengers? For the opponents of the site, the construction activity is an attempt to secure a position among other pilgrimage sites important for Transcarpathians. Moreover, even for those who believe in the veracity of the apparitions, the construction boom [Image at right] at Dzhublyk can be seen as unnecessarily excessive. Apparently, the visionaries reported that the Virgin Mary requested that only a small wooden chapel be built at Dzhublyk. The present construction activities are also controversial because until recently the structures erected there have not been authorized by the local bishop, nor do they have proper building permits from the local state administration. However, Dzhublyk is at the moment an established place of pilgrimage, despite the fact that local bishops were not in favor of the site from the very beginning.

DOCTRINES/BELIEFS

Dzhublyk apparitions have not promoted any new doctrines or beliefs in a way similar to apparitions in Lourdes or Amsterdam. In her messages the Virgin Mary criticized the church hierarchy, for example in a vision of Heaven/Purgatory/Hell given to the visionaries in the initial days of apparition, where purgatory was full of priests and especially bishops. In general however, the Virgin Mary talks about practical issues, such as the time of the next liturgy, the liturgical language (which in Transcarpathia is a highly political issue) or the building of a new devotional structure. More recently she gives, through the visionary, advice to people on private matters and expresses usual calls for prayer and penance. Although the apparitions have not been officially confirmed by the Church, at the moment the site is fully integrated into the devotional practice of the Greek Catholic Eparchy of Mukachevo, with regular visits of the head of this eparchy, bishop Milan Šašik. [Image at right]

RITUALS/PRACTICES

Although the apparitions have not been judged as of supernatural origin by the local bishop so far, Dzhublyk is firmly located in the practices of eastern Catholicism of the region and beyond. For many Dzhublyk devotees, the decision to participate in religious rituals at Dzhublyk rather than in their own village parishes reflects a preference for what is from their perspective a more individualized, reflective, and flexible form of worship. The difference is striking even for an external observer: in the parish church next to Dzhublyk, all of the women attending liturgies wear dresses or skirts and cover their heads with scarves that are usually dark in color. The liturgy is sung and the laity is led in their song by a group of male, usually older, cantors. The melodies stay the same week after week, and are typical of the region. At Dzhublyk, by contrast, the songs are led by a choir of young people, mostly girls. Before the liturgy, during communion, and after the final blessing, the choir sings both Ukrainian versions of contemporary Catholic hymns and pieces composed by Father Atanazii, the leader of the site. They are sometimes accompanied by guitars and keyboards, although musical instruments are as a rule not used in the eastern rite. Many women wear pants, and some of them do not cover their hair, while others wear colorful or transparent scarfs.

A youth organization, The Children of the Holy Family, also has a very important role in the development of Dzhublyk. The young people who took part in the initial events at Dzhublyk are now in their early twenties, and many of them have since left the surrounding villages for work or study. They still return to Dzhublyk, the students in Uzhhorod almost every weekend, and those who study in L’viv or other Ukrainian towns can visit Dzhublyk a few times a year. Still, they keep in touch in ways that make them connected by more than just a reference to a particular sacred place. Every week, Brother Theodore, a young monk who is a warden of the Dzhublyk youth organization, sends text messages to all the members. The messages contain a prayer focus for a given week and a section of the Bible that should be read and reflected on. Sometimes they pray together at the same time despite a physical separation of up to hundreds of kilometers.

The very idea of establishing the Children of the Holy Family as a formal organization came to the young people when they realized, during their meetings with pilgrims coming to Dzhublyk from Western Ukraine, that youth organizations are a part of the modern religious landscape within the Catholic Church. At that time, just a few years ago, in Transcarpathia itself, the parish was virtually the only formation of lay activity within the Church. Formal Catholic religious organizations that extended beyond the borders of a parish were rare or nonexistent. This has changed in recent years, as such organizations are now supported by the present bishop, Milan Šašik. He seems to be very open to various tools of evangelization that are available within the framework of the global Catholic Church. Dzhublyk has become a place where elements of religious practice that are innovations from the point of view of parish life in Transcarpathian villages can be enacted and tried out. The members of the Children of the Holy Family who study in large Ukrainian cities are also skilled in using the internet as a resource. They meet with peers from different regions who are interested in religious life and bring to Dzhublyk new ways of religious practice.

From the very beginning Dzhubyk was, and still is, a site of devotional experiments, often communicated through the visionaries. For example, it was a wish of the Virgin Mary that the altar in Dzhublyk chapel is round, which is against the liturgical prescription of the Eastern Catholic Church. She also advised people to repeat Credo ten times as a prayer at the spring; this also was criticized by the eparchial commission as Credo is strictly speaking not a prayer but a Declaration of Faith. Other devotional innovations included a bath circling a cross in front of the main chapel [Image at right] (which should be walked thirty-three times while praying a rosary) or a set of stairs leading to the Cross for the Unity of All Christians (which should be ascended with a particular combination of standard prayers and appropriate bodily postures).

It is important to remember that we are dealing here with an Eastern Christian Church subjugated to the Vatican, hence  many innovations can be seen as such only looking from the local context. Dzhublyk brought to Transcarpatia or popularized many devotions known in global (Roman) Catholic Christianity.

ORGANIZATION/LEADERSHIP

The main leader and manager of the site is father Atanasii Tsiipesh, a former Basilian monk and a head of monastery in Boroniava, who left his previous order and became the head of a newly established order at Dzhublyk. He receives support from two organizations: Brotherhood of the Holy Family and the Children of the Holy Family. In the recent year, after a period of about ten years of intense negotiations and conflicts, the site is fully integrated into the pilgrimage and devotional practice of the Mukachevo Greek Catholic Eparchy.

ISSUES/CHALLENGES

The way in which the Greek Catholic Eparchy of Mukachevo has dealt with the apparition site in Dzhublyk can be viewed as a gradual shift in approach from employing organizational power to restrict a social movement toward attempts at using official rules to construct a field of negotiations. The head of the Mukachevo Greek Catholic Eparchy in 2002, Bishop Ivan (Ioan) Semedii, firmly opposed the apparitions and development of a new pilgrimage site. He issued decrees forbidding the erection of any structures at the site and entrusted the care of the pilgrims to a local parish priest from Vil’khivka, who was not involved in the initial apparitional events. The bishop also asked the superiors of the Basilian order to which Father Atanazii belonged to help with his removal from Dzhublyk. In a letter dated September 30, 2002, the Rome-based protoarchimandrite of the Basilians, Dionisii Liakhovych, asked Father Atanazii to refrain from any involvement in Dzhublyk because “our religious order, with its long-term conjoint experience, is convinced that one cannot get involved in cases of ‘miraculous apparitions’ without causing unnecessary complications.” On October 29, 2002, Bishop Semedii issued the following letter:

On the basis of the letter of September 30, 2002 from Protoarchimandrite OSBM Dionisii Liakhovyich and consultations with the Apostolic Nuncio for Ukraine, Archbishop Nikola Eterović, in L’viv on October 25, 2002, I personally forbid  Father Atanazii Tsyipesh OSBM, as well as all priests of the Mukachevo Greek Catholic Eparchy and other priests, to conduct any liturgies, to preach, to invite people for pilgrimage, and even more so to build any chapels, churches, or monasteries on the site of the “miraculous apparitions of the Holy Virgin in Vil’khivka next to Dzhublyk.” This prohibition does not concern the believers. They, if they wish, can pray “next to Dzhublyk.” (Blahovysnik 11)

The change in eparchial policy towards Dzhublyk occurred after the retirement of Bishop Semedii in January 2003 and the appointment of Bishop Milan Sašik as the head of the eparchy. Bishop Sašik established a commission that was to investigate the apparitions and lifted the strict ban on visiting the site by clergy. The commission investigated the psychological health of the visionaries and regularly visited Dzhublyk, especially in the initial years. Over time, the visits became less frequent and happened only when some new important claim concerning a miraculous occurrence took place.

On May 27, 2003 Bishop Milan Sašik, supported at that time by the elderly Bishop Ivan Marhitych, wanted to have Father Atanaziǐ removed from Dzhublyk and agreed to cede the management of the place to the Studite monks. Father Atanaziǐ was supposed to join the order and stay in their monastery in Kolodiivka (ouside Transcarpatia), at least for the time being. For the supporters of Dzhubkyk, both from the Irshava Deanery and from far away, late May 2003 was the time of a decisive battle over Dzhublyk. After this date, Father Atanaziǐ became the guarantor of Dzhublyk’s survival in the eyes of the most ardent Dzhublyk followers. The experience of defending Dzhublyk gave the people a special feeling of emotional attachment to each other and a sense of having the power to defend the place.

After the events of May 2003, the site, although still highly controversial, gradually started to gain legitimacy, a process that was helped by the physical presence of Bishop Sašik at the site. In July 2004, he gave his temporary permission to establish an episcopal monastic order at Dzhublyk to which monks and nuns could be accepted. Father Atanazii, following, as he says, advice of the Virgin Mary, abandoned the Basilian order and became the head of the newly established eparchial monastic order at Dzhublyk. Bishop Sašik started to visit the site regularly on important religious occasions (Easter, Christmas, the anniversary of the apparitions), conducting there pontifical liturgies and blessing newly erected religious structures. This does not mean that the bishop accepts everything that happens at Dzhublyk, and even less so that he accepts the apparitions as authentic. On the contrary, at the eparchial headquarters the critical voices against Dzhublyk definitely overwhelm the supportive ones. Still, it is recognized that Dzhublyk has strong local backing and is placed within complex networks of support that go beyond eparchial boundaries. Moreover, church authorities appreciate the fact that Dzhublyk has become a place where many lay believers reinforce their faith and their attachment to the Catholic Church.

Dzhublyk is firmly rooted in longstanding discussions concerning the place of Transcarpathia in Ukraine and the identity of its Slavic-speaking inhabitants. This part of Ukraine has a greater specific history in terms of political dominance than other parts of Western Ukraine. In brief, until the end of the II World War, the Ukrainian national identity building processes could take place there only to a limited extent. The majority of its Slavic speaking population identified themselves as Rusyns or simply as local, without deep attachment to any larger national community. However, during the Soviet times, especially with regard to the Greek Catholic believers, whose church was officially forbidden, the Ukrainian identity was considerably strengthened. The priests who operated illegally, through clandestine services, keep in touch either with the Greek Catholic underground hierarchs of the Ukrainian Greek Catholic Church from the other site of the Carpathian Mountains or with those bishops who were linked to, also at that time delegalized, Mukachevo Greek Catholic Eparchy.

After the collapse of the Soviet Union, establishment of independent Ukraine and re-legalization of the Greek Catholic Church, there were fierce debates concerning the character of Transcarpathia and the future status of the Mukachevo Greek Catholic Eparchy. Some wanted it to be united with the Ukrainian Greek Catholic Church, with a seat in L’viv and later Kyiv; others wanted to keep its separated status. This last option won in Vatican in 1991, and at the moment the Mukachevo Greek Catholic Eparchy has a sui iuris status and is directly subjugated to the Vatican.

The apparition site in Dzhublyk takes part in those debates, as a voice for those, who would still like to unite the Mukachevo eparchy with the Ukrainian Greek catholic Church. It is a site of expression of Ukrainian national feelings and a site of Ukrainian patriotic education. The liturgies are celebrated at Dzhublyk exclusively in Ukrainian, although in many parishes they are conducted in Church Slavonic. This was the explicit wish of the Virgin Mary, communicated through Olenka. One of the priests who conducted liturgies there during the initial days after apparitions told me that he was stopped while using Church Slavonic and ordered to switch into Ukrainian. The site keeps its schedule according to Kyiv time, which is the official time in Transcarpathia; however many local inhabitants and many parishes live according to the Central European time.

Moreover, the Virgin Mary was not the only figure to appear to the visionaries. Over time, in fact, the site became known as an apparition site of the Holy Family and other holy figures. While the Virgin Mary has remained the most important focus of devotion for pilgrims, the number of holy figures to speak through the visionaries has unquestionably broadened over time. In a booklet sold at the site, for example, we find reference to an apparition of St. Andrew that also took place shortly after the initial events:

The next day was the Feast of All Saints of the Ukrainian Nation. After morning liturgy, she [Olenka] said that she saw, next to the Mother of God and two of the main apostles [Peter and Paul], one person she had not seen before. The Mother of God told her that this was the apostle Andrew. Must this be significant for our Ukrainian land that she saw the apostle Andrew that very day? We know from the legends that are alive among our people that this was Andrew Protokletos, who had walked upon Ukrainian land and had blessed the mountains upon which Kyiv was later built. In truth, we are convinced, again and again, that the Holy Family comes not for some special region of Ukraine, but for the entire nation, for all of Ukrainian society and beyond. It is not surprising that the movements of the so-called Rusyns or other Transcarpathian minorities have accused Dzhublyk of Ukrainian nationalism. Serving God and nation have nothing to do with each other in this case (Tsyipesh 2002-2003:85-86).

Dzhublyk is also linked to the other side of the Carpathian Mountains in another special and spectacular way. The 300-kilometre-long Stations of the Cross route built across the Carpathian Mountains links Dzhublyk with L’viv. Building the Stations of the Cross was initiated by a small group of people from Western Ukraine. The idea was to link the High Castle hill in L’viv, where the Virgin Mary appeared in 1787, with Dzhublyk. The Stations were built in 2003, starting from the High Castle in L’viv and continuing along the main L’viv–Mukachevo–Dzhublyk road, as an important sign of unity between the two Greek Catholic churches in Ukraine and as a powerful tool for potential conversions that should result from walking or, more often, driving past the Stations of the Cross.

The monks form the site, as well as people related to it, are actively involved in present Ukrainian events. For example, the first monument in Transcarpathia to the Heavenly Squad (Nebesna Sotnia), the people killed during the Maidan upheaval of 2013 and 2014, was established at Dzhublyk on November 21, 2014. It is important to note, that this date is celebrated as the Day of Dignity and Freedom of Ukraine, established to mark two Ukrainian revolutions,  the Orange Revolution of 2004 and 2005, and the Revolution of Dignity, as the events of 2013-1014 are known in Ukraine.

The monks from Dzhublyk were also active participants in events on Maidan. Father Atanazii took to Maidan a Divine Mercy Image, which is believed to have appeared miraculously on a broken glass in Dzhublyk in 2008. He took this image with him to Kyiv in December 2013, where he used it to bless those who gathered. Since the conflict in eastern Ukraine, Father Atanazii and other monks visit the combat zone to deliver parcels with food and other supplies for Ukrainian soldiers, but especially those wounded in local hospitals.

Most importantly, however, Dzhublyk has become a site of patriotic education for the youth of Transcarpathia. The growing popularity of the Congress (Z’izd) of Christian Youth (organized at Dzhublyk every August since the start of the apparitions) proves that the means of work with young people adopted by the managers of the site are successful. There are sports competitions, plays, and film presentations in addition to spiritual exercises, liturgies, and prayers. The congress begins on August 24, Ukrainian Independence Day, and ends on August 27, the anniversary of the first apparitions at Dzhublyk. The most important patriotic event of the congress is a participants’ trip to Krasne Pole, where in 1939 the troops of Carpatho Ukraine were defeated. On the Dzhublyk website, Father Theodore, one of the monks of the newly established monastic order at Dzhublyk, explains that it is important to commemorate those who were rarely remembered as the fighters for an independent Ukraine. He also describes one of his trips to Krasne Pole on that day with members of the local Children of the Holy Family youth organization. Brother Theodore explained that Transcarpathia was not an overtly patriotic land, especially in comparison to the L’viv or Ivano-Frankivsk regions. Further, for him, it was a positively surprising and moving moment when he asked the young people on the bus to sing a few patriotic or religious songs. The children chose to sing the Ukrainian National Anthem, with their hands on their hearts. Brother Theodore followed the song by saying, “Glory to Ukraine!” And the children replied, “Glory to the heroes!” For him, this was a very moving moment. On the way back from Krasne Pole to Dzhublyk, they again joined in songs that showed the “patriotic, Ukrainian spirit of our Transcarpathian children.” Since 2014, the youth also pray for Ukrainian soldiers and volunteers who died in eastern Ukraine and those who died in Kyiv during the Revolution of Dignity. In 2015, a Ukrainian flag was blessed during a special ceremony in preparation for its being handed over to the Ukrainian troops on the front line in Eastern Ukraine.

IMAGES
Image #1: Photograph of the spring in Dzhublyk where the initial apparition of the Virgin Mary took place. Posted with the permission of Agnieszka Halmba.
Image #2: Photograph taken in front of the Holy Family Chapel at Dzhublyk.Posted with the permission of Agnieszka Halmba.
Image #3: Photograph of a model of the future Holy Family Church at Dzhublyk. Posted with the permission of Agnieszka Halmba.
Image #4: Photograph of the liturgy lead by bishop Milan Sasik at Dzhublyk in 2017. Photograph from https://www.facebook.com/Jublyk/photos/pcb.1844570915834877/1844570792501556/?type=3&theater.
Image #5: Photograph of the front of the Holy Family Chapel at Dzhublyk.. Posted with the permission of Agnieszka Halmba.

REFERENCES**
** Unless otherwise referenced, material in this profile is drawn from Halemba, Agnieszka. 2015. Negotiation Marian Apparitions. The Politics of Religion in Transcarpathian Ukraine. Budapest and New York: CEU Press.  

Blahovisnyk. 2002. 11:4 

Tsyipesh, Atanazii. 2002-2003. Istoriia Poiavy Presviatoǐ Rodyny U Dzhublyku Na Zakarpatti, (Dzhublyk)..

SUPLEMENTARY RESOURCES

Halemba, Agnieszka  “Apparitional Movements as Sites of Religious Experimentation. A Case Study from Transcarpathian Ukraine” Nova Religio: The Journal of Alternative and Emergent Religions, Vol. 21 No. 2, ,pp. 43-58

Halemba, Agnieszka. 2016. “The Virgin Mary, State and Nation in Transcarpathian Ukraine” Pp. 201-29 in  Marian Devotions, Political Mobilization and Nationalism in Europe and America, edited by Roberto Di Stefano and Francisco Javier Ramón Solans. London: Palgrave MacMillan.

“S’oma richnytsya (2009 r.)” Mistse ob’yavy Dzhublyk.

“Svyashchenyk iz Zakarpattya pryviz na Maidan Herukotrornyi Obraz Bozhogo Myloserdya.” 2013. Religiino-informaciina sluzhba Ukrainy,  December 14. Accessed from http://risu.org.ua/ on 15 March 2018.

Tsyipesh, Atanasii. 2010. Istoriia Poiavy Presviatoǐ Rodyny U Dzhublyk Na Zakarpatti. Dzhublyk.

Tsyipesh, Atanasii, 2002. Ob’yavlennya Matinky Bozhoi bilya dzherela na Zakarpatti. L’viv, Dobra Knizhka.

“U Dzhublyku na Irshavshchyni vstanovyli pershyi na Yakarpatti pam’yatnyk Nebesnii sotni.” 2014. Zakarpattya online, November 22. Accessed from http://zakarpattya.net.ua/ on 15 March 2018.

“Velykodnii koshyk z Dzhulbtka u zonu ATO.” 2016. Katolyckii Oglyadach, May 7. Accessed from http://catholicnews.org.ua/ on 15 March 2018.

“XIII Vseukrainskiyi forum khrystyyanskoi molodi v Dzhublyku.” 2015. Katolyckii Oglyadach, September 1. Accessed from  http://catholicnews.org.ua/ on 15 March 2018.

Post Date:
15 March 2018

 

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