title: Orthodox Church of Ukraine

text: On 17 March 2019, TSN reported that more than 500 parishes had switched over to the OCU. Later in March, the primate of the UOC-MP contested the statistics and acknowledged 42 cases of legitimate defections only while attributing scores of others to illicit activity. On 30 March, the UOC-MP acknowledged the transfer of 61 parishes, while the OCU claimed 506 had been transferred.


title: Orthodox Church of Ukraine

text: In April 2022, after the Russian invasion of Ukraine, many UOC-MP parishes signaled their intention to switch allegiance. The attitude and stance of Patriarch Kirill of Moscow to the war is one of the oft-quoted reasons.


title: Orthodox Church of Ukraine

text: A conflict erupted between Filaret Denysenko and Epiphanius in the spring of 2019 over the model of governance, the management of the diaspora, the name, and the statute of the OCU.


title: Orthodox Church of Ukraine

text: Around 20 million of Ukrainians live in a foreign country and most of them are Orthodox. U.S.A. and Canada host the more numerous communities. According to Filaret's statement in May 2019, the agreement reached at the Unification Council was as follow: "The primate is responsible for the external representation of the Ukrainian Orthodox Church (UOC), and the patriarch is responsible for the internal church life in Ukraine, but in cooperation with the primate. The primate shall do nothing in the church without the consent of the patriarch. The patriarch chairs the meetings of the Holy Synod and the UOC meetings for the sake of preserving unity, its growth, and affirmation." Filaret said that agreement had not been fulfilled.


title: Orthodox Church of Ukraine

text: On 20 June 2019, a group of clergy which, apart from Filaret himself, comprised only two bishops, both being from Russia, convened in St. Volodomyr Cathedral in Kyiv and adopted a document that purported to cancel the decisions of the 15 December 2018 unification council; the document stated that the UOC-KP continued to exist and had a state registration, while Filaret remained its head.


title: Orthodox Church of Ukraine

text: On 14 December 2019, Metropolitan Epiphanius informed the Council of Bishops, which was held in Kyiv on the occasion of the anniversary of the creation of the OCU and was not attended by Filaret, that the legal procedure of liquidation (terminarion) of the UAOC as well as the UOC-KP as legal entities had been completed the day before. Among other things, the Council of Bishops made a decision to "urge the Honorable Patriarch Filaret and his followers to seek reconciliation and end self-isolation".


title: Orthodox Church of Ukraine

text: Over the 15 percent of the Ukrainians would like to have the Patriarch Filaret as the Primate of the national and the Diaspora Churches, despite his age and their historical names.


title: Orthodox Church of Ukraine

text: According to the OCU's Statute, the highest governing body of the Orthodox Church of Ukraine is its Local Council, which is an assembly of clergy and laity (Article 2, paragraph 1). The Local Council consists of all hierarch, ruling and others, clergy, monks, and laity from each eparchy (diocese), that were elected by eparchial assemblies. The Local Council is convened regularly by its chairman, that is Metropolitan of Kyiv, and the permanent Holy Synod at least once in five years. Also the Local Council may be convened in extraordinary way, always when its chairman wishes. The Local Council elects the Metropolitan of Kyiv out of three candidates proposed by the Hierarchal Assembly (Council of Bishops). The Local Council may approve the Statute and introduce amendments to it. It also approves amendments to the Statute submitted by the Hierarchal Assembly.


title: Orthodox Church of Ukraine

text: The Holy Hierarchal Assembly (Council of Bishops) consists of the Metropolitan of Kyiv and all eparchial hierarchs (Article 3, paragraph 1).


title: Orthodox Church of Ukraine

text: The permanent Holy Synod of the OCU is to be composed of twelve rotating members and chaired by the Metropolitan of Kyiv. For the duration of the transitional period, three permanent members of the Synod have been appointed: the former Primates of the UOC-KP (Filaret) and the UAOC (Makariy), and the former UOC-MP Metropolitan Symeon (Shostatsky).


title: Orthodox Church of Ukraine

text: As of late March 2019, the following statute of diocesan administrations had been registered within the OCU's jurisdiction:


title: Orthodox Church of Ukraine

text: According to the information presented by Metropolitan Epiphanius of Kyiv and All Ukraine in December 2019, the total number of the dioceses in the OCU stood at 44.


title: Orthodox Church of Ukraine

text: During various official speeches, Poroshenko stressed the importance of Ukraine receiving its tomos of autocephaly which Ukraine "deserved", is the equivalent of "a charter of [Ukraine's] spiritual independence", was comparable to a referendum on Ukraine's independence and would be "another pillar of Ukrainian independence". On the 27th anniversary of the referendum on independence of Ukraine, Poroshenko declared the tomos of autocephaly was the equivalent of Ukraine saying Away from Moscow!' – 'Europe now!


title: Orthodox Church of Ukraine

text: On 15 December 2018, Poroshenko made a speech after Epiphanius' election, in which he said the autocephalous church would be "without Putin, without Kirill", but "with God and with Ukraine". He added autocephaly was "part of our state pro-European and pro-Ukrainian strategy".


title: Orthodox Church of Ukraine

text: On 6 January, after the OCU had received its tomos, President Poroshenko declared: "His All-Holiness Ecumenical Patriarch Bartholomew already has a special place in the history of Ukraine. With all that he did, due to his wisdom and leadership, his devotion to Ukraine and Orthodoxy, I would say that His All-Holiness will be considered a co-founder of a new Ukraine. This is a very special and historic mission".


title: Orthodox Church of Ukraine

text: On 7 January 2019, Ukrainian President Petro Poroshenko said that Ukraine, with the creation of the autocephalous Orthodox Church of Ukraine, has finally severed ties with Russia. He added: "The creation of the autocephalous Orthodox Church of Ukraine is the pledge of our independence. This is the foundation of our spiritual freedom. We've severed the last ties that connected us with Moscow and its fantasies about Ukraine as the canonical territory of the Russian Orthodox Church. This is not and won't be anymore." He made this declaration at the Christmas liturgy in St. Sophia Cathedral in Kyiv where the tomos of autocephaly of the Orthodox Church of Ukraine was shown to the public.


title: Orthodox Church of Ukraine

text: On 12 October 2018, the press service of the president of Russia made it known that the issue of the Russian Orthodox Church (ROC) in Ukraine was the subject of deliberations at the situational meeting Russia's president had with the permanent members of the Security Council of Russia The president's spokesman Dmitry Peskov commented that the Kremlin supported the ROC's position and was ready to defend "the Orthodox faithful in Ukraine".


title: Orthodox Church of Ukraine

text: On 17 December 2018, it was reported that the Federal Security Service of Russia, along with members of the Moscow Patriarchate, allegedly had created mobile groups to prevent communities in Ukraine from switching from the UOC-MP to the OCU. Those groups are present in each diocese of the UOC-MP and are composed of a lawyer and several men.


title: Orthodox Church of Ukraine

text: On 20 December, Russia's president Vladimir Putin condemned the creation of the OCU. In an interview for Serbia's two major dailies published on 16 January 2019 on the official website of the president of Russia, Putin said the creation of the OCU and its official establishment via the Tomos was an attempt "to legalize the schismatic communities that exist[ed] in Ukraine under the jurisdiction of Istanbul, which is a gross violation of Orthodox canons".


title: Orthodox Church of Ukraine

text: On 6 November 2019, following the talks with his Greek counterpart Nikos Dendias, shortly after the Moscow Patriarchate severed communion with the Church of Greece in retaliation to the latter's recognition of the OCU, Russia's foreign minister Sergei Lavrov told a press conference that he believed that the OCU's recognition was predicated on the efforts of the U.S. Government and personally secretary of state Mike Pompeo.


title: Orthodox Church of Ukraine

text: On 8 January 2019, Canada's Foreign Minister Chrystia Freeland congratulated the OCU for receiving its tomos of autocephaly.


title: Orthodox Church of Ukraine

text: On 15 December, the U.S. embassy in Kyiv congratulated, via Twitter, Ukraine for having elected the primate of the Orthodox Church of Ukraine. On 17 December, the U.S. Department of State officially congratulated Metropolitan Epiphanius on his election.


title: Orthodox Church of Ukraine

text: On 10 January 2019, the U.S. State Department headed by Secretary of State Mike Pompeo released a statement:


title: Orthodox Church of Ukraine

text: Syrian President Bashar al-Assad was quoted by Dmitry Sablin, member of a delegation of the Russian parliament, as saying: "Attempts to divide believers are one of the most serious challenges not only for you, but also for us. Today we see attempts to divide the church on our soil as well, that is, an attempt to divide the Church of Antioch in Syria and Lebanon." Assad noted in particular that granting independence to the Lebanese Metropolitanate was being discussed and said that "the continuation of that process could follow."


title: Orthodox Church of Ukraine

text: On 24 December 2018, the Ecumenical Patriarchate sent a letter to the primates of the autocephalous Eastern Orthodox churches to ask them to recognise the OCU.


title: Orthodox Church of Ukraine

text: On Sunday 16 December 2018, the next day after the election of Epiphanius as primate of the OCU, the Ecumenical Patriarch commemorated him during a Divine Liturgy, along with the other primates of the other Orthodox churches. On 8 January 2019, the Ecumenical Patriarch sent a letter to all the hierarchs of the Ecumenical Patriarchate to ask them to commemorate Epiphanius in the diptych. On 23 January 2019, the OCU appeared on one of the official websites of the Ecumenical Patriarchate, under the category "autocephalous churches".


title: Orthodox Church of Ukraine

text: In June 2019, Patriarch Theodore II of Alexandria told Greece's newspaper "Ethnos" that the Ecumenical Patriarch had the right to grant autocephaly but talks between the two patriarchates involved were for reconciliation of the faithful in Ukraine.


title: Orthodox Church of Ukraine

text: On 12 September 2019, in the village of Ossa near Thessaloniki, a liturgy was concelebrated by the hierarchs of the Patriarchate of Constantinople, the Church of Greece (the Metropolis of Langadas) as well as Bishop Volodymyr Shlapak of the Church of Ukraine and the hierarch of the Bishop of Mozambique Chrysostom Karangunis of the Patriarchate of Alexandria. The concelebration was interpreted by the OCU as "de facto" recognition of the OCU on the part of the Church of Alexandria.


title: Orthodox Church of Ukraine

text: On 8 November 2019, the Patriarchate of Alexandria, ranked second in the diptych of the Eastern Orthodox Churches of the world, officially announced it had recognized the Orthodox Church of Ukraine, and Patriarch Theodore II commemorated the Metropolitan of Kyiv Epiphanius during the liturgy in the Archangels Cathedral in Cairo. Thereafter, the Patriarch of Alexandria sent a reply letter to Epiphanius; this move confirmed the full communion between the two churches.


title: Orthodox Church of Ukraine

text: On 8 January 2019, the Permanent Synod of the Church of Greece decided that the issue of recognition of the OCU would be dealt with by the Synod of the Hierarchy of the Church of Greece.


title: Orthodox Church of Ukraine

text: In early March 2019, the Permanent Synod discussed the Ukrainian issue and assigned it to two synodical committees for examination and appropriate recommendations. The Archbishop of Athens and All Greece Ieronymos II told the media that the Synod of the Hierarchy would discuss Ukraine at its session to be held on 19–20 March 2019. However, the issue of the OCU was not discussed.


title: Orthodox Church of Ukraine

text: On 10 June, Archbishop Ieronymos II of Athens attended Great Vespers with Metropolitan Epiphanius. On 14 July, Metropolitan Ignatius of Demetrias and Volos visited the Ecumenical Patriarch. He declared that Patriarch Bartholomew had the right to grant Autocephaly to Ukraine, and that the Volos Theological Academy accepts students from OCU academies.


title: Orthodox Church of Ukraine

text: On 28 July, at the 1,031st-anniversary celebration of the Baptism of Rus-Ukraine, Metropolitan Ioannis of Langada represented the Church of Greece and concelebrated with Metropolitan Epiphany. Earlier, Archbishop Germanos of Chernivtsi concelebrated with Greek and Constantinopolitan hierarchs in Thessaloniki.


title: Orthodox Church of Ukraine

text: On 28 August, Greek media sources reported that the Church of Greece supported the autocephaly of the OCU. On 28 August 2019, the Standing Holy Synod of the Church of Greece stated that the Ecumenical Patriarch had the right to grant autocephaly, and that the primate of the Church of Greece had the "privilege ... to further deal with the question of recognition of the Church of Ukraine". While the Holy Synod had not formally recognized the OCU's autocephaly, Epiphanius argued that the OCU had an honorary recognition.


title: Orthodox Church of Ukraine

text: On 7 October 2019, "a day before the start of the proceedings of the Synod of the Hierarchy of the Church of Greece, [the Archbishop of Athens] informed in a letter the Body of Hierarchs that he would add another extraordinary meeting this coming Saturday regarding exclusively the Ukrainian issue." This meeting was scheduled for 12 October 2019.


title: Orthodox Church of Ukraine

text: On 12 October 2019, the Synod of Hierarchs of the Church of Greece, with 7 bishops stating their objections, acknowledged that "the Ecumenical Patriarchate of Constantinople has the right to grant autocephalies" and empowered Archbishop Ieronymos II to act on the issue of the OCU's autocephaly accordingly. During the debate preceding the recognition, more than 35 Metropolitans of the Church of Greece said they had been pressured by the ROC but did not yield to it. Epiphanius thanked the Church of Greece as well as its primate for this decision.


title: Orthodox Church of Ukraine

text: According to news media reports, it had been tentatively expected that the formal act of recognition of the OCU would take place on 19 October "in Thessaloniki where Archbishop Ieronymos and Metropolitan Epiphanius w[ould] possibly concelebrate the Divine Liturgy." On 19 October, the Ecumenical Patriarch Bartholomew and Archbishop Ieronymos II of Athens jointly celebrated a liturgy in the Church of the Acheiropoietos in Thessaloniki, Greece, at which Metropolitan Epiphanius′ name was commemorated by the Patriarch. The fact was interpreted by the Greek news outlets as a definitive acknowledgement (recognition) of Epiphanius by the Church of Greece. At the end of his speech after the liturgy, Patriarch Bartholomew thanked Archbishop Ieronymos for having identified with the canonical decisions of the Ecumenical Patriarchate and having inscribed the name of Metropolitan Epiphanius of Kyiv and All Ukraine in the Diptychs. A spokesman of the Moscow Patriarchate contested the interpretation of the concelebration as recognition of the OCU by the Church of Greece pointing up the fact that Epiphanius' name was not said directly by the Archbishop.


title: Orthodox Church of Ukraine

text: On 21 October 2019, Archbishop Ieronymos II, the Primate of the Church of Greece, sent a peaceful letter to Metropolitan Epiphanius, the Primate of the OCU. The Archbishop's letter meant that the Church of Greece had officially communicated to the OCU that the Church of Greece had recognized it. On Sunday 10 November 2019, Archbishop Ieronymos II commemorated Epiphanius during a liturgy, thus confirming the recognition of the OCU.


title: Orthodox Church of Ukraine

text: On 10 December 2019, the former Minister of Defence in the Alexis Tsipras government, Panos Kammenos, admitted that he had put pressure to bear on Archbishop Ieronymos II by telling him, when in office, that Russia would withdraw what he called "guarantees" to Greece to preclude occupation by Turkey of Greek islands such as Kastellorizo, Lemnos and others in the Eastern Aegean in the event that the Church of Greece recognised the Church of Ukraine before the Patriarchates of Jerusalem and Alexandria did so. The following day, apparently in response to Kammenos′ allegations that the recognition of the UOC by the Church of Greece had resulted from pressure on the part of "some American circles", the Standing Holy Synod of the Church of Greece stated in an official communiqué that the decision to recognise the autocephaly of the Church of Ukraine proclaimed by the Ecumenical Patriarchate had been made freely and without coercion and was "entirely within the canonical and ecclesiastical tradition and ha[d] nothing to do with nationalism and other ‘from above’ interventions as ha[d] been propagated by some".


title: Orthodox Church of Ukraine

text: In his public statements made in early January 2019, the primate of the Church of Cyprus, Archbishop Chrysostomos II, stressed the importance of avoiding division in the Orthodox Church; he acknowledged that any national state was entitled to have an autocephalous church and that it was up to the Ukrainian people; he also said he would not commemorate the name of the primate of the Orthodox Church of Ukraine in the diptych. Later in January 2019, Archbishop Chrysostomos was reported to have said that he regarded the Ecumenical Patriarchate of Constantinople as the Mother church and that he enjoyed good relations with the Phanar, which he was determined to preserve any difficulties notwithstanding; he also welcomed the desire of Metropolitan Epiphanius to have concelebration and said he would one day concelebrate with Metropolitan Epiphanius in Cyprus.


title: Orthodox Church of Ukraine

text: On 7 February 2019, the Holy Synod of the Church of Cyprus decided that it would hold an extraordinary session on 18 February 2019 to make the definitive decision concerning the Ukrainian question. On 18 February, the Church of Cyprus announced she did not doubt the goals of granting autocephaly in Ukraine was to heal the schism in Ukraine; the Church of Cyprus also stated that if the schism in Ukraine was not overcome within a certain timeframe, the Church of Cyprus "expect[ed] that the Ecumenical Patriarch, making use of his regulatory role given to him by his position as First in Orthodoxy, w[ould] convene either a Pan-Orthodox Council or a Synaxis of the Primates to act upon the matter." In the same communiqué, the Church of Cyprus said she was offering herself as a mediator on the issue. The Church of Cyprus did not state it had recognised the OCU.


title: Orthodox Church of Ukraine

text: In an interview published by the Cypriot newspaper "Politis" in mid‐December 2019, Archbishop Chrysostomos II criticised the three bishops of his Church, namely Athanasios Nikolaou of Limassol, Nikiphoros Kykkotis of Kykkos, and Isaias Kykkotis of Tamassos, for having derogated from the decision he said had been made by the Synod of the Church of Cyprus that committed her to neutrality on the issue of Ukraine, by making public statements in support of Moscow. The Archbishop also condemned the moves undertaken by Patriarch Kirill of Moscow such as not commemorating the Ecumenical Patriarch, the Archbishop of Athens, and the Patriarch of Alexandria as well as Kirill's aspiration motivated by egoism to illegitimately achieve primacy in Orthodoxy as leading to schism.


title: Orthodox Church of Ukraine

text: On 7 January 2020, the Divine Liturgy in St George Patriarchal Cathedral in Istanbul presided over by the Ecumenical Patriarchate Bartholomew was concelebrated, among others, by Metropolitan Makariy Maletych (the OCU) and Metropolitan Chrysostomos Constantinos Kykkotis of Kyrenia (the Church of Cyprus).


title: Orthodox Church of Ukraine

text: On 24 October 2020, the primate of the Church of Cyprus, Archbishop Chrysostomos II, commemorated Epiphanius of Ukraine during the Divine Liturgy, thus recognising the OCU. Archbishop Chrysostomos, while acknowledging the fact that some members of his Church's Holy Synod had disagreed with him and had not been told about his decision to commemorate the OCU's primate, explained that he had to take a position and that his move was meant to serve above all Orthodox Christianity and the Church rather than the Church of Cyprus, or individuals. On 25 November 2020, the Holy Synod of the Church of Cyprus decided "not to oppose" the decision of the Archbishop of Cyprus to recognise the OCU.


title: Orthodox Church of Ukraine

text: The primate of the Greek Orthodox Church of Antioch answered to the 24 December 2018 letter of the Ecumenical Patriarch by asking the Ecumenical Patriarch to postpone the grant of autocephaly to the Orthodox Church of Ukraine.


title: Orthodox Church of Ukraine

text: On 15 December, after the election of Epiphanius at the unification council, archpriest Nikolay Balashov, deputy head of the Moscow Patriarchate Department for External Church Relations, told "Interfax" that this election "means nothing" for the Russian Orthodox Church. Following the Unification Council, the Patriarch of Moscow sent letters to the Primates of all the autocephalous Orthodox Churches (but not to the Ecumenical Patriarchate nor to the OCU), urging them not to recognise the OCU insisting that those who had joined the OCU remained "schismatics". On 30 December 2018, the synod of the ROC declared the unification council of the OCU "uncanonical" and appealed to the primates and synods of the other local Orthodox churches not to recognise the OCU.


title: Orthodox Church of Ukraine

text: In February 2019, the Patriarchate of the Georgian Orthodox Church issued a statement that rejected what they saw as pressure and threats on the part of the ROC on the Ukrainian issue. Later in 2019, a number of bishops of the Church of Greece as well as of other autocephalous churches stated that they had been subjected to a campaign of intimidation and blackmail on the part of the Moscow Patriarchate with a view to preventing them from recognizing the Ukrainian autocephaly. This followed a Moscow-orchestrated defamation campaign personally against the Ecumenical Patriarch Bartholomew.


title: Orthodox Church of Ukraine

text: Having unilaterally severed Eucharistic communion with the See of Constantinople on 15 October 2018, weeks before the formal granting of autocephaly to the OCU, the Moscow Patriarchate following the subsequent recognitions of the OCU on the part of the Church of Greece (October 2019) and the Patriarchate of Alexandria (November 2019) severed eucharistic communion with the primate of the Church of Greece and announced it would stop commemorating the Patriarche of Alexandria. Severance of communion with Patriarch Theodore II of Alexandria and the like-minded bishops of his Patriarchate was confirmed by the decision of the Holy Synod of the ROC of 26 December 2019, which also decreed that the representation of the Patriarch of Moscow in Cairo be turned into a parish and the "Russian" parishes in Africa be transferred under direct jurisdiction of the Patriarch of Moscow as stauropegia. On 27 December 2019, the Divine Liturgy was celebrated by the ROC representative in the church of Demetrius of Thessaloniki in the Zeitoun district of Cairo, Egypt, for the last time, as the church was being handed back to the Patriarchate of Alexandria.


title: Orthodox Church of Ukraine

text: On 13 March 2019, a document titled "The Position of the Serbian Orthodox Church on the church crisis in Ukraine" was posted on behalf of the office of the Holy Synod of the Serbian Orthodox Church reiterating the previously voiced intention not to recognise the legitimacy of the OCU's hierarchy that had been communicated in November 2018 by Bishop Irinej Bulović of Bačka, the spokesman of the SOC, in the name of the Council ("Assembly") of Bishops of the Serbian Orthodox Church. Among other things, the 13 March 2019 document, which pointedly referred to Kyiv as ″the mother of all Russian cities″ , recommended that the Serbian clergy refrain from any communion with those who were in communion with "Mr Epiphanius Dumenko and his followers". The identical document in Russian had been published by the Moscow Patriarchate′s official web site around two weeks prior.


title: Orthodox Church of Ukraine

text: In May 2019, the Council of Bishops re-affirmed the Church's stance on Ukraine stating in the publication posted by Irinej Bulović: "[T]he Assembly's present position remains: our Church does not recognize the newly established false-church structure in Ukraine, led by the citizens of Denysenko and Dumenko, and is only and exclusively in liturgical and canonical communion with the canonical Ukrainian Orthodox Church, led by His Beatitude Metropolitan Onufry, and with all the other canonical Orthodox Churches".


title: Orthodox Church of Ukraine

text: On 21 February 2019, the Holy Synod of the Romanian Orthodox Church discussed the Ukrainian question and declared in a communiqué:


title: Orthodox Church of Ukraine

text: The Romanian Orthodox Church also stated in the same communiqué: that once the schism in Ukraine has been healed, once the Ecumenical Patriarchate and the Moscow Patriarchate have settled their dispute over Ukraine, once the Romanian Orthodox Church has "written assurances from Ukrainian ecclesiastical and state authorities that the ethnic and linguistic identity of [the 127 Romanian Orthodox parishes in Ukraine currently administered by the UOC-MP] will be respected, and that these Romanian Orthodox will have the possibility to organise themselves within a "Romanian Orthodox Vicariate" and to be able to cultivate spiritual relations with the Romanian Patriarchate", and once the Ecumenical Patriarchate has clarified "the problem of the non-canonical hierarchs and priests in the West, who belonged to the former "Kyiv Patriarchate", then "the Holy Synod will express its official position on the situation of Orthodoxy in Ukraine."


title: Orthodox Church of Ukraine

text: In March 2019, Epiphanius declared that he was in favor of creating a Romanian vicariate and that they "will discuss everything".


title: Orthodox Church of Ukraine

text: On 2 April 2019, the assembly of bishops of the Polish Orthodox Church released a communiqué. In it, it reiterated its stance taken 9 May and 15 November 2018. The communiqué says the POC is in favor of granting autocephaly to Ukraine, and that autocephaly should be given "according to the dogmatic and canonical norms of the whole Church, and not of a group of schismatics. Those who left the Church and have been deprived of their priestly ordination, cannot represent a healthy ecclesial body. It is an uncanonical act, violating the Eucharistic and inter-Orthodox unity." The decision of the Assembly on the OCU was reaffirmed on 26 October 2021.


title: Orthodox Church of Ukraine

text: The head of the Conference of Roman Catholic Bishops of Ukraine congratulated Epiphanius on his election in the name of the Roman Catholic bishops of Ukraine.


title: Orthodox Church of Ukraine

text: Major Archbishop Shevchuk of the Ukrainian Greek Catholic Church (UGCC) congratulated the Orthodox Ukrainians on the formation of the OCU and said it was a "historic moment for Christians in Ukraine". On 18 December 2018, Shevchuck sent a letter of congratulation, in the name of both the UGCC and in his own name, to Metropolitan Epiphanius and said the election of Epiphanius was "God's gift on the way to the complete unity of the churches of Volodymyr's Baptism".


title: Orthodox Church of Ukraine

text: However, in an interview published at the end of December 2019 on Radio Liberty, Major Archbishop Shevchuk said there was "no process of unification of the UGCC with the OCU".


title: Orthodox Church of Ukraine

text: Concerning the formation of the OCU, the Seventh-day Adventist Church "takes a positive stance towards all the movements and activities that have served the unification of people, the search for ways of peaceful coexistence and understanding".


title: Orthodox Church of Ukraine

text: Rabbi Oleksandr, head of the Religious Association of Progressive Judaism Communities of Ukraine, congratulated Orthodox Ukrainians for the receiving of the tomos of autocephaly.


title: Orthodox Church of Ukraine

text: Said Ismagilov, Mufti of the Religious Administration of Muslims of Ukraine sent a congratulatory message to Epiphanius after the latter's election. On 6 January 2019, Said congratulated the Eastern Orthodox Christians for the receiving of the tomos by Ukraine.


title: Orthodox Church of Ukraine

text: The Orthodox Church of Ukraine plans to introduce a number of new rules in churches. In particular, innovations currently being discussed by bishops include permission for women to enter the church with their heads uncovered, the installation of benches for seating in churches, and permission for the burial of Catholics.


title: Orthodox Church of Ukraine

text: Certain innovations are also introduced in church music. For example, during the celebration of Easter 2019 in St. Michael's Golden-Domed Cathedral, a bell rang, written and performed by students of the Kyiv Orthodox Theological Academy.


title: Orthodox Church of Ukraine

text: On 20 May 2019, Metropolitan of Cherkasy and Chyhyryn OCU Ioan (Yaremenko) announced that membership in the Orthodox Church of Ukraine is being introduced "on an applicant basis." Each parish will have an open register of its members who are actively involved in the religious, educational, financial, economic and charitable activities of the community.


title: Orthodox Church of Ukraine

text: Commenting on possible changes in the church calendar, Metropolitan Epiphanius during 2019–2020 repeatedly stressed that they should take place gradually, as a result of educational work and corresponding changes in society's views. Reacting to the decision of Metropolitan Mykhailo of Lutsk and Volyn (some other bishops took the same initiative) to celebrate Christmas twice, on 25 December and 7 January, the Holy Synod of the OCU decided on 4 February 2020, that "when some Orthodox in Ukraine are under the influence of the Moscow Patriarchate, and taking into account the experience of 'old calendar schisms' in other Local Churches [...] ill-considered and hasty implementation of the current calendar reform in the Orthodox Church of Ukraine may lead to the consolidation of existing divisions and the emergence of new ones." However, the Synod of the OCU allowed to perform on 25 December with the blessing of the ruling bishop prayers with the "akathist" at Christmas and carols.


title: Orthodox Church of Ukraine

text: In December 2021, the primate of the Orthodox Church of Ukraine, Metropolitan Epiphanius, expressed hope in an interview with Radio Svoboda that for the next 10 years, most Ukrainians could switch to celebrating Christmas on 25 December:


title: Orthodox Church of Ukraine

text: On October 18, 2022, the Orthodox Church of Ukraine allowed dioceses to hold Christmas services according to the Revised Julian calendar, i.e., December 25. Where there are pastoral circumstances for this and the desire of the faithful is evidenced, as an exception, by decision of the abbot and the congregation, on December 25, 2022, it may be allowed to hold a divine service with subsequent submission through the diocesan administration to the Kyiv Metropolitanate of written information about the number of participants in divine services. In the case of a divine service, its participants are released from the restrictions of fasting on this day.


title: Orthodox Church of Ukraine

text: The clergy of the Ukrainian Orthodox Church are involved in the work of the Ukrainian Liturgical Society, which is working to improve Ukrainian-language translations of liturgical texts, and to develop prayer, liturgical, and theological terminology. According to V. Khromets, one of the currently unresolved problems is the inconsistency of the current translations with the original sources (in particular, Greek). The Orthodox liturgical tradition and liturgical literature in Ukraine were also influenced by the long stay under the jurisdiction of the Moscow Patriarchate.


title: Orthodox Church of Ukraine

text: One of the steps towards the return of ancient liturgical traditions was the decision of the Synod of the OCU, according to which it is necessary to pronounce the litany for those announced in the parishes where they are announced – those who are preparing to receive Baptism and undergo catechesis. missing. The traditional following of the epiclesis, ie "the invocation of the grace of the Holy Spirit on the offered Gifts", was restored, according to the practice that existed in the Orthodox Church of Ukraine until the 16th century.


title: Orthodox Church of Ukraine

text: On the eve of the enthronement of Metropolitan Epiphanius, an initiative group of priests and laity of the OCU published a document with ten proposals for the agenda for the newly established autocephalous Church, which would help it better carry out its vocation in today's circumstances. Among them are calls for true catholicity, renewal of parish life, greater involvement of believers in the Church, quality translation of liturgical texts, "new evangelization", abandonment of the old paradigm of church-state relations, strengthening transparency and accountability, Church social service, church reform education, dialogue and openness.


title: Orthodox Church of Ukraine

text: From 15 December 2018 to 7 November 2022, 1153 religious communities and monasteries have announced their transition from the UOC of the Moscow Patriarchate to the Orthodox Church of Ukraine.


title: Dan Hartman

text: Daniel Earl Hartman (December 8, 1950 – March 22, 1994) was an American rock musician, multi-instrumentalist, singer, and songwriter. Among songs he wrote and recorded were "Free Ride" as a member of the Edgar Winter Group, and the solo hits "Relight My Fire", "Instant Replay", "I Can Dream About You", "We Are the Young" and "Second Nature". "I Can Dream About You", his most successful song, reached No. 6 on the "Billboard" Hot 100 in 1984 and No. 12 on the UK Singles Chart in 1985. The James Brown song "Living in America", which Hartman co-wrote and produced, reached No. 4 on March 1, 1986.


title: Dan Hartman

text: Hartman co-wrote the 1980 disco song "Love Sensation" recorded by Loleatta Holloway, which has been sampled on numerous records, including the 1989 Black Box track "Ride on Time".


title: Dan Hartman

text: Hartman was born on December 8, 1950 to Carl Hartman (1921–2006) and Pauline Angeloff (1925–1999) near Pennsylvania's capital, Harrisburg, in West Hanover Township, Dauphin County. His father served as an aerial gunner during World War II before eventually working for the U.S. Postal Service. His maternal side of the family originated from North Macedonia and were likely of Russian or Bulgarian descent. Hartman was a child prodigy and studied classical piano. He attended John Harris High School, where he sang for the John Harris Choir and partook in journalism and theater as extracurricular activities.


title: Dan Hartman

text: Hartman joined his first band the Legends at the age of 13 in 1964 at the request of his older brother David (Dave) who asked him to play keyboards. Hartman was initially reluctant to join, as he gravitated towards Motown rather than the Beatles-esque sound that the band members favored. The original lineup consisted of Hartman (keyboards), Dave (guitar and vocals), Denny Woolridge (bass) and Ralph Swartz (drums). A later member was Dave Cope on bass. From its inception, the Legends played at various spots throughout Central Pennsylvania, including local churches, dances, rock shows and outdoor concerts. The Legends initially started out as a soul group, but transitioned from a psychedelic rock to hard rock band by the early 1970s.


title: Dan Hartman

text: By the early 1970s, Dave had left the Legends and Hartman became the band leader with Larry Sadler on drums and Joe Caloiero on bass. Hartman's role further expanded in that he wrote much of the band's music (as well as played electric piano, organ, and guitar), but despite the release of a number of recordings, none turned out to be widespread hits. Their first record release was a recording of Cat Stevens' "Baby Get Your Head Screwed on Right" on the Up label. They next released a two-sider with the Bridge Society label consisting of the songs "Keep On Running" (a song popularized by the Spencer Davis Group) and "Cheating" (originally recorded by the Animals). Their third release was the Hartman-penned songs "High Towers"/"Fever Games" on Railroad House Records. The band also recorded "Sometimes I Can't Help It" and "Jefferson Strongbox". While part of the Legends, Hartman worked as a banker for a time and wore a fake mustache in the promos so that his employers would not recognize him.


title: Dan Hartman

text: Hartman began sending demo tapes of the Legends' original material to gain national attention. He enlisted the help of Ronnie G. Shaeffer, a major radio personality in Central Pennsylvania who not only listened to the works and provided honest criticism to Hartman but also offered record label connections. In 1971, upon listening to the 13-song demo tape, Steve Paul, President of Blue Sky Records, introduced Hartman to Edgar Winter—who had recently disbanded White Trash and was seeking new members for his next musical venture. Hartman subsequently spent a period of time backing the Johnny Winter Band (Edgar Winter was Johnny Winter's younger brother) and left the Legends to join Edgar Winter's lineup. The Legends continued to record with Larry Swartzwelder on guitar and later Dean Lescallette and Gene Brenner on rhythm guitar. They released "Rock n Roll Woman" (written by Hartman) and "Problems" (written by Caloiero) on Hartman's Heart label. The Legends disbanded by the mid-1970s.


title: Dan Hartman

text: By 1972, Hartman joined the Edgar Winter Group, where he played bass, wrote or co-wrote many of their songs, and sang on three of their albums: "They Only Come Out at Night", "Shock Treatment", and "The Edgar Winter Group with Rick Derringer". He wrote and sang the band's second biggest pop hit, "Free Ride", in 1972. The ballad "Autumn" on Edgar's LP "They Only Come Out at Night" was a regional radio hit in New England. Hartman also wrote the band's charting singles "Easy Street" and "River's Risin" from the "Shock Treatment" album. He became known for wearing the Guitar Suit, which he designed with Los Angeles couturier Bill Witten out of a rubbery fabric that allowed Hartman to insert an electric guitar in a pelvic pocket.


title: Dan Hartman

text: Upon launching a solo career in 1976, he released a promotional album titled "Who Is Dan Hartman and Why Is Everyone Saying Wonderful Things About Him?" It was a compilation disc including songs from Johnny Winter and the Edgar Winter Group. His second release, "Images", was his first true album and featured ex-Edgar Winter Group members Edgar Winter, Ronnie Montrose and Rick Derringer and guests Clarence Clemons and Randy Brecker.


title: Dan Hartman

text: In late 1978, partly due to being introduced by the Studio 54 sound system, Hartman reached No. 1 on the Dance Charts with the disco single "Instant Replay" (the title track of his third full-length album "Instant Replay") which crossed over to No. 29 on the "Billboard" Hot 100 in 1979 and also reached the Top 10 on the UK charts. Musicians Hartman worked with on the associated album included Vinnie Vincent and G. E. Smith. This was followed by his second chart topper, 1979's "Relight My Fire" (the title track of his fourth full-length album "Relight My Fire"), which featured friend Loleatta Holloway on vocals. An instrumental version of the song later became the theme for the NBC talk show "Tomorrow".


title: Dan Hartman

text: Hartman was back on the charts again with the single "I Can Dream About You", which was featured on his album of the same name, as well as the "Streets of Fire" soundtrack in 1984. The tune reached No. 6 on the U.S. charts, and (on re-release in 1985) No. 12 in the UK. Hartman was featured as a bartender in one of the two videos that were released for the single, which received heavy rotation on MTV. (Note that the single and album version of "I Can Dream About You" is sung by Hartman; within the movie "Streets of Fire", the song is performed by a fictional vocal group called the Sorels, whose lead singer is played by Stoney Jackson; the actual vocal in the film was performed by Winston Ford). In 1985, Hartman scored a third Number 1 single on the Dance Music charts, "We Are the Young". The single "Second Nature" also charted during this period. He toured with Toto in 1985.


title: Dan Hartman

text: In 1985 and 1986, Hartman worked on what was planned as his subsequent studio album, "White Boy"; he wanted the album to have a darker and more mature sound than his previous work. The album was completed in 1986, but the record label, MCA, thought it was too dissimilar to Hartman's previous work, especially "I Can Dream About You", and refused to release it. "White Boy" has never been released, though some test pressings of the album were made that are now held by collectors, and some of the songs from the album are available on the internet. One song from the album, "Waiting to See You", was used in the 1986 film "Ruthless People" and its accompanying soundtrack album and was subsequently released as a single. "First Impression", another song that was to appear on the unreleased album, was sung by Nancy Martinez on her 1989 album "Unpredictable".


title: Dan Hartman

text: In 1989, he released his last studio album "New Green Clear Blue", an instrumental new age-styled album.


title: Dan Hartman

text: Hartman worked as a songwriter, producer, and collaborated with such artists as Peter Brown ("Stargazer", 1979)"," the Plasmatics (Hartman produced 1981's "Metal Priestess"; he also produced a demo version of "Coup d'Etat" in 1982, which was released as "Coup de Grace" in 2000), Nona Hendryx (she even co-wrote the song "Electricity" with Hartman, which was featured on his 1984 "I Can Dream About You" album), James Brown ("Gravity"; 1986), Steve Winwood (Hartman provided backing vocals on "The Finer Things", which was featured on Winwood's 1986 album "Back in the High Life"), Jenny Burton ("Souvenirs"; 1986), Jackie Chan (Hartman's song "Only For Your Love" was featured on the album "Shangri-La"; 1986), Time Bandits ("Can't Wait for Another World", 1987; co-produced with Midnight), John Waite (the song "Sometimes", cowritten by Hartman and Midnight, was featured on the 1987 album "Rover's Return"), Paul King ("Joy"; 1987), D-Project ("Prototype"; 1988), Tina Turner ("Foreign Affair"; 1989), Joe Cocker ("Unchain My Heart" and "One Night of Sin"; 1987 and 1989 respectively), Holly Johnson ("Blast"; 1989), Living in a Box ("Gatecrashing"; 1989), Dusty Springfield ("Reputation"; 1990), Tom Robinson ("We Never Had It So Good" – later re-released as "Blood Brother"; 1990), Bonnie Tyler ("Bitterblue"; 1991) and Valerie's Garten ("Valerie's Garten"; 1992).


title: Dan Hartman

text: In an interview snipped from Portzline (2014), Hartman stated that he started producing at an early age:I started producing before I even joined the Legends—around 1962... I produced some local R&B, rock and gospel acts at Baldwin Sound in Mechanicsburg [Pennsylvania]. People would hear what I'd done on someone else's record and call me up and ask if I'd produce them, too. I even wrote and recorded an advertising jingle for Sutliff Chevrolet out on Paxton Street when I was 16. So it's always been something that I could fall back on throughout my career—to keep my mind going, to keep me musically inspired, and to keep me moving without having to make statements of my own.Hartman served as a producer for the Legends. Around 1976, Hartman began using one of the rooms of a colonial home in Westport, Connecticut (dubbed "The Schoolhouse") to serve as a recording studio. The rest of the house's rooms were wired for recording and to allow for different sounds by the artists. He did not charge exorbitant rates, so that new acts at the time such as the Outsets could record demos. Hartman produced albums for artists such as .38 Special, Foghat, David Johansen and Rick Derringer. During late 1977, blues legend Muddy Waters used "The Schoolhouse" to record his album "I'm Ready". Hartman ran the recording board for the sessions and Johnny Winter served as the producer. In 1971, Hartman produced the Hydraulic Peach for Arpeggio Records. Hartman wrote and produced the 1980 disco hit "Love Sensation" performed by Holloway.


title: Dan Hartman

text: In 1981, Hartman was among the lineup for Hilly Michaels' albums "Calling All Girls" and "Lumia". Hartman wrote the song "It's Never Too Late", which was sung by Diana Ross and featured on her 1981 album "Why Do Fools Fall in Love". In 1982, Hartman produced Average White Band's album "Cupid's in Fashion". The album was recorded at Sigma Sound Studios in New York with additional recordings done at "The Schoolhouse". In a 2016 interview, Hartman's close friend Blanche Napoleon—who provided backing vocals for "Instant Replay" and his other early albums—revealed that he created music for Gillette commercials around 1982 (she even provided background harmonies for one of the commercials). She worked with him on some of his other commercial work. In 1983, Hartman played bass on the song "Speechless" featured on Ian Hunter's album "All of the Good Ones Are Taken". Hartman co-wrote the song "Heart Skip Too Many Beats" with Janis Ian and it was featured on her 1984 album "Uncle Wonderful" (Hartman performed with Ian on the track). Around 1984, Hartman also worked as a lyricist and producer for Rugsted & Kreutzfeldt's album "Sold Out" (also referred to as "R'n'K Band").


title: Dan Hartman

text: Aside from focusing on his solo career in 1984, Hartman provided background vocals for John Jarrett's Tribe's self-titled album. More so, in 1984, Hartman arranged and engineered Neil Sedaka's album "Come See About Me". Hartman last worked as an engineer for Sedaka on the musician's 1981 album "". Hartman produced the song "I Won't Steal Away" (which he co-wrote with Midnight and Alides Hidding) for the band Time Bandits, which appeared on their 1985 album "Fiction". Hartman also produced Time Bandits' B-side track "Cool World", which was unreleased on any album. In 1986, Hartman was reported to be producing Lou Gramm's first solo album (Gramm was then the lead singer of Foreigner), though the opportunity did not materialize. In 1990, Hartman and Midnight wrote and produced the theme song for the television show "Guys Next Door".


title: Dan Hartman

text: In 1984, Hartman also performed "Heart of the Beat" under the band name 3V with Charlie Midnight for the soundtrack of "Breakin' ("directed by Joel Silberg). According to Midnight, the fictional 3V was created because nobody else wanted to do the song. The song resulted in Midnight receiving a publishing deal, and he and Hartman even performed the song during a spring break festival in Fort Lauderdale, Florida. In 1985, Hartman's song "Talking To The Wall" was featured on the soundtrack to the film "Perfect" starring Jamie Lee Curtis and John Travolta. Hartman's song "Get Outta Town" (co-written with Midnight and co-produced with Richard Landis) was featured on the "Fletch" soundtrack." He closed the year cowriting "(Krush Groove) Can't Stop the Street" with Charlie Midnight for the film "Krush Groove" and the song was performed by Chaka Khan.


title: Dan Hartman

text: He also co-produced a version of the song "Great Gosh O Mighty" for the film "Down and Out in Beverly Hills". For his 1986 album "Lifetime Friend", Little Richard (who performed the song in the aforementioned film) used a different version.


title: Dan Hartman

text: Hartman produced and co-wrote "Living in America", a No. 4 hit for James Brown which appeared on the soundtrack of the feature film "Rocky IV" (1985). The song was the last of Brown's 44 hit recordings to appear on the Billboard top 40 charts. The track also appeared on the Hartman produced album "Gravity". In 1987, Hartman and Charlie Midnight were nominated for a Grammy Award for Best R&B Song. Brown won a Grammy Award for Best Male R&B Vocal Performance.


title: Dan Hartman

text: In 1988, Hartman co-wrote the song "Why Should I Worry?" with Charlie Midnight for the Walt Disney Animation Studios film "Oliver & Company". The work "Behind Your Eyes" (which Hartman cowrote with Midnight) appeared on the soundtrack for 1988's "Casual Sex?" Also, in 1988, Hartman dueted with Denise Lopez on "Scrooged" soundtrack song "The Love You Take". In 1990, he co-wrote with longtime collaborator Charlie Midnight "9.95" (performed by Spunkadelic) for "". In 1991, Hartman recorded "(That's Your) Consciousness" for the to "".


title: Dan Hartman

text: In 1976, Sérgio Mendes & Brasil '77 did an arrangement of the song "Tell Me in a Whisper" (which had been co-written by Hartman and Winter) on the "Homecooking" album. In 1984, "Relight My Fire" was covered by Costa Anadiotis' band Café Society. Eric Martin covered Hartman's "I'm Only Foolin' Myself" (a song he featured on the unreleased "White Boy" album) on his self-titled 1986 album "Eric Martin". "Love Sensation" was sampled in 1989 Black Box track "Ride on Time" and 1991's "Good Vibrations" (Marky Mark and the Funky Bunch; Holloway even appeared in the music video during the chorus portion). In January 1990, a cover version of "Instant Replay" recorded by the British duo Yell! became a top 10 hit. In 1991, Paul Young featured a cover version of "I'm Only Foolin' Myself" on his compilation album "From Time to Time – The Singles Collection". Additionally, in 1991, Marc Anthony covered the song "Name of the Game" (featured on Hartman's "I Can Dream About You" album) on his collaboration album with Little Louie Vega entitled "When the Night Is Over".


title: Dan Hartman

text: Hartman was never married and had no children. He died on March 22, 1994, at his Westport, Connecticut, home from a brain tumor, at the age of 43. A closeted gay man, he was diagnosed with HIV in the late 1980s. He kept his HIV status a secret and did not seek treatment, even after friend and intermittent collaborator Holly Johnson (formerly of the band Frankie Goes to Hollywood) announced his own HIV status in 1991. His remains were cremated; he was survived by both parents, his brother Dave, and sister Kathy.


title: Dan Hartman

text: In May 1994, the "Dan Hartman: A Celebration of His Life and Music" memorial concert was performed at New York's Sound Factory Bar. Nona Hendryx, Loleatta Holloway, and producer Frankie Knuckles were among the participants.


title: Dan Hartman

text: Hartman has been renowned for his musical versatility. In his last will and testament, Hartman created the Dan Hartman Arts and Music Foundation (located in Los Angeles, California) with Charlie Midnight as his sole trustee. At the time of his death, Hartman was recording a solo album for CHAOS/Columbia. The record label had no immediate plans to release Hartman's unfinished work. In 1996, it was announced that EMI Music Publishing purchased Hartman's complete catalog. During the same year, Tom Robinson released the song "Connecticut" in memory of Hartman. The song appears on Robinson's album "Having It Both Ways". Years after Robinson's tribute, Kathy Hartman—as frontwoman of the band Signal 30—released "A Song for Dan" in memory of her brother. She has also released the song "Bad Movies", which she had co-wrote with her late brother.


title: Dan Hartman

text: At the time of his death, Hartman's music was enjoying a revival of sorts: a cover version of "Relight My Fire" became a British number-one hit for Take That and Lulu in 1993. Sales of Hartman's solo recordings, group efforts, production, songwriting and compilation inclusions had exceeded 50 million records worldwide. Around December 1994, the album "Keep the Fire Burnin'" was posthumously released – a compilation featuring remixes of earlier hits and previously unreleased material. The album spawned two singles; "The Love in Your Eyes" and "Keep the Fire Burnin'", the latter featuring Holloway. Hartman's version of "Free Ride" was featured in "" the year after his death. T.M. Stevens released his album "Out of Control" in 1995, which featured the song "The Gift" (written by Hartman and Midnight). In 1996, Audio Adrenaline included a cover version of "Free Ride" on their album "Bloom". In 2003, Ricky Martin covered "Relight My Fire" with two versions: one featuring Holloway's original vocals and another with Anastacia singing Holloway's portion.


title: Dan Hartman

text: In 2006, twelve years after Hartman's death, "I Can Dream About You" was featured in the video game ""; "Relight My Fire" was also featured in the video game "". In 2010, folk rockers Louis Barabbas & the Bedlam Six turned "Relight My Fire" into an ode to whiskey.


title: Dan Hartman

text: In 2020, Hartman was inducted into the Central Pennsylvania Music Hall of Fame with Kathy Hartman accepting the honor on his behalf. Other inductees included Poison, Bobby Troup, and the Sharks.


title: Dan Hartman

text: In honor of Pride Month 2021, Hiro Clark—in collaboration with Scissor Sisters member Ana Matronic—launched the "Cowley Hartman Russell" T-shirt to honor Hartman and other legendary disco producers Patrick Cowley and Arthur Russell.


title: Dan Hartman

text: "I Can Dream About You" was also featured in the episode "Ruminations: Big And Little Bullys" of the HBO television series Euphoria in 2022.


title: Allari Naresh

text: Edara Naresh (born 30 June 1982), better known as Allari Naresh, is an Indian actor and film producer who works predominantly in Telugu films. Starring in over 55 films and known for his comic roles, Naresh earned two Filmfare Awards South, one Nandi Award, and one South Indian International Movie Award for his work.


title: Allari Naresh

text: Naresh established himself as a lead actor with commercial successes such as "Allari" (2001), "Thotti Gang" (2002), "Maa Alludu Very Good" (2003), "Kithakithalu" (2006), "Gamyam" (2008), "Blade Babji" (2008), "Bendu Apparao R.M.P" (2009), "Shambo Shiva Shambo" (2010), "Aha Naa Pellanta" (2011), "Seema Tapakai" (2011), "Sudigadu" (2012), "Yamudiki Mogudu" (2012), "Kevvu Keka" (2013), "Maharshi" (2019), and "Naandhi" (2021). He is also a producer and has produced films with his brother Aryan Rajesh under their production company, E. V .V. Cinema.


title: Allari Naresh

text: Naresh is the son of veteran Telugu director and producer E. V. V. Satyanarayana. He was born in present-day Chennai on 30 June 1982, while their family hails from Korumamidi village in West Godavari district of Andhra Pradesh. After completing his schooling at Chettinad Vidyashram, Chennai, Naresh moved to Hyderabad. He is fluent in Telugu, Tamil, Hindi and English. He got the moniker "Allari" after the success of his first film.


title: Allari Naresh

text: Naresh married Chennai-based architect Virupa Kantamaneni in 2015. The couple has a daughter, born in 2016.


title: Allari Naresh

text: Naresh made his foray into films under the who direction of Ravi Babu in the film "Allari", an adult comedy in which he played the role of an 18-year-old who is infatuated with a beautiful girl. His performance was well praised by the critics. "idlebrain.com" wrote, "Naresh is a natural actor and he suited the role perfectly. His dialogue delivery is perfect and has very good timing in doing comedy. He has a bright future ahead, if he chooses his future projects carefully." The film did exceptionally well at the box office, giving him recognition as "Allari Naresh". However, his next film "Dhanalakshmi, I Love You", a remake of "Ramji Rao Speaking", received negative reviews, and faltered at the box office. His third release "Thotti Gang", co-starring Prabhu Deva and Sunil, was successful at the box office, which was followed by two flops "Juniors", the remake of "Thulluvadho Ilamai" and "Praanam", which featured him in a dual role.


title: Allari Naresh

text: Naresh got his resurgence in the form of "Maa Alludu Very Good", co-starring Rajendra Prasad, which was a massive hit at the box office. He debuted in Tamil with "Kurumbu", a remake of "Allari", which failed at the box office. His next was "Nenu" co-starring Veda and Abhishek, which is a remake of "Kaadhal Kondein". Though the film was a failure at the box office, he received wide critical acclaim for his portrayal of Vinod, a psychotic who falls in love with his friend, only to know that she's in love with his close friend, thus marking it as one of his finest performances to date. "IndiaGlitz" wrote, "Naresh is more than adequate in a role that is a challenge to even seasoned artistes. He has to kindle detest as well as sympathy. It is a tightrope walk, and he passes muster. The only way for Naresh after this film is up."


title: Allari Naresh

text: Naresh's lean phase continued with flops like "Nuvvante Naakishtam", "Danger" and "Party", succeeded by Kithakithalu, a blockbuster at the box office, with critics appreciating Naresh's performance. Though "Roommates" and "Gopi – Goda Meedha Pilli" failed at the box office, his stardom remained unchanged. His next successful film, "Athili Sattibabu LKG", boosted his career, making him a common name in the Telugu film industry. Later on, after two back-to-back flops in the form of "Allare Allari" and "Pellaindi Kaani", Naresh got his next success in the form of "Seema Sastri", thus ending 2007 on a happy note.


title: Allari Naresh

text: Naresh had eight releases in 2008, a rare feat in those days. His first three releases "Sundara Kanda", "Vishaka Express", in which he played a negative role, and "Pelli Kaani Prasad" bombed at the box office, with Naresh's performance in the film "Vishaka Express" getting huge applause from critics. His next film "Gamyam", co-starring Sharwanand, was a critical as well as commercial success. Naresh played the role of Gali Seenu, a motorcycle thief who brings a change in the hero's attitude by his actions. His performance was well praised by the critics. "Rediff" wrote, "Allari Naresh has finally found his groove. He excels as Srinu, a role that somewhat resembles what Jagapathi Babu played in Anthahpuram. The timing of his one-liners is absolutely perfect and natural. One has to see the film to believe it." He received Nandi Award for Best Supporting Actor and Filmfare Best Supporting Actor Award for his performance, which remains to be one of his best performances in his career. While "Bommana Brothers Chandana Sisters" and "Blade Babji" were hits at the box office, "Siddu From Sikakulam" was an average and "Dongala Bandi" was an average grosser because of the weak story but the cast was praised for their respective performance at the box office. 2009 had two releases of Naresh, which were "Fitting Master" and "Bendu Apparao R.M.P". "Fitting Master" was an average grosser, while "Bendu Apparao R.M.P." was a hit at the box office, which was only successful film because of the performances of Meghana Raj and Allari Naresh, which stood resisting the super-success "Magadheera".


title: Allari Naresh

text: He had seven releases in 2010, again a rare feat. He first starred in "Shambo Shiva Shambo", a remake of Tamil Film "Nadodigal", co-starring Ravi Teja and Siva Balaji. The film received positive reviews mainly because of the performance. While "Rambabu Gadi Pellam", "Aakasa Ramanna", and "Subhapradam" were flops at the box office, "Betting Bangaraju", "Saradaga Kasepu" and "Kathi Kantha Rao" were super hits at the box office. 2011 saw Naresh acting in five films, one of which was a cameo appearance. His first release of the year was "Aha Naa Pellanta", co-starring Ritu Barmecha, Srihari, Subbaraju. He played the role of Subrahmanyam aka Subbu, a software engineer whose life takes a drastic turn when he and a girl of faction background misunderstand that they made love with each other. His performance was well praised by the critics. The film was a huge success, which was the only hit for Telugu cinema along with Ravi Teja's "Mirapakay" and Nani's "Ala Modalaindi". His next release, "Seema Tapakai", was also a success at the box office. He appeared in a cameo appearance in the film "Chandamama Katha", while his next film "Madatha Kaja" was an average at the box office.


title: Allari Naresh

text: In 2012, Naresh starred in three films. The first was "Nuvva Nena" co-starring Shriya Saran and Sharwanand, which is based on "Deewana Mastana". His next film was "Sudigadu", a film composed of various spoofs on nearly 100 Telugu films, directed by Bhimaneni Srinivasa Rao. The film did exceptionally well at the box office, cementing his position in Telugu cinema. His last release of the year was "Yamudiki Mogudu", in which he plays the role of a stage artist whose fate is not designed by the creator and his life after he falls in love with the daughter of the lord of death. The film was also a success at the box office. In 2013, He played the lead in "Action 3D", the first Indian 3D comedy film in Telugu. Besides, he also starred in "Kevvu Keka" (2013) co-starring Sharmila Mandre.


title: Allari Naresh

text: In 2014, Naresh played an obese man in the film "Laddu Babu" by Ravi Babu making his third collaboration with him after Allari and Party with Shashank as the co-actor. Later, he played a dual role in "Jump Jilani" (2014), a remake of Tamil film "Kalakalappu". Naresh teamed up with filmmaker Mohana Krishna Indraganti for the film "Bandipotu", produced by his elder brother Aryan Rajesh under E. V .V. Cinema banner. The film is titled and based on N. T. Rama Rao's 1968 film of the same name. The film released received mixed reviews from Idlebrain Jeevi and greatandhra pointing at the slow narration, however, praised Naresh's performance. In 2015, he appeared in the action comedy "James Bond", alongside Sakshi Chaudhary Later the year, he co-starred with veteran Telugu actor Mohan Babu for the film "Mama Manchu Alludu Kanchu" which was directed by Srinivas Reddy. The film also starred Meena and Ramya Krishnan and this was Naresh's landmark 50th movie. He also appeared in a Tamil film "Poraali" (2015) directed by Samuthirakani. In 2016, he appeared in two films, "Selfie Raja" and "Intlo Deyyam Nakem Bhayam", the latter gained garnered poor reviews but was praised for its comedy. In 2017, he starred in the film "Meda Meeda Abbayi", which was a remake of "Oru Vadakkan Selfie". In 2018, "Silly Fellows" co-starring Allari Naresh and Sunil was released. In 2019, Naresh co-starred alongside Mahesh Babu for Vamshi Paidipally-directed "Maharshi". The film grossed over worldwide.


title: Allari Naresh

text: In 2021, Naresh starred in two films, "Bangaru Bullodu" and "Naandhi". While "Bangaru Bullodu" received an average response, "Naandhi" was a critical and commercial success.


title: History of abortion

text: The practice of induced abortion—the deliberate termination of a pregnancy—has been known since ancient times. Various methods have been used to perform or attempt abortion, including the administration of abortifacient herbs, the use of sharpened implements, the application of abdominal pressure, and other techniques. A naturally occurring abortion that ends a pregnancy sometimes is described as a "spontaneous" abortion or, with the more frequently used popular euphemism, "miscarriage", to distinguish a difference between an induced abortion and a naturally occurring one, but medically, abortion is the terminology applied to either natural or induced.


title: History of abortion

text: Abortion laws and their enforcement have fluctuated through various eras. In much of the Western world during the 20th century, abortion-rights movements were successful in having abortion bans repealed. While abortion remains legal in most of the West, this legality is regularly challenged by anti-abortion groups. The Soviet Union under Vladimir Lenin is recognized as the first modern country to legalize induced abortion on demand. China used induced abortion as a state ordered birth control method during an effort to reduce the population in the twentieth century.


title: History of abortion

text: The Vedic and "smrti" laws of India reflected a concern with preserving the male seed of the three upper castes; and the religious courts imposed various penances for the woman or excommunication for a priest who provided an abortion. Part of the epic "Ramayana" describes abortion performed by barber surgeons. The only evidence of the death penalty being mandated for abortion in the ancient laws is found in Assyrian Law, in the Code of Assura, c. 1075 BCE; and this is imposed only on a woman who procures an abortion against her husband's wishes. The first recorded evidence of induced abortion is from the Egyptian Ebers Papyrus in 1550 BCE.


title: History of abortion

text: Many of the methods employed in early cultures were non-surgical. Physical activities such as strenuous labor, climbing, paddling, weightlifting, or diving were a common technique. Others included the use of irritant leaves, fasting, bloodletting, pouring hot water onto the abdomen, and lying on a heated coconut shell. In virtually all cultures, abortion techniques developed through observation, adaptation of obstetrical methods, and transculturation. Physical means of inducing abortion, including battery, exercise, and tightening the girdle were still often used as late as the Early Modern Period among English women.


title: History of abortion

text: Archaeological discoveries indicate early surgical attempts at the extraction of a fetus; however, such methods are not believed to have been common, given the infrequency with which they are mentioned in ancient medical texts.


title: History of abortion

text: An 8th-century Sanskrit text instructs women wishing to induce an abortion to sit over a pot of steam or stewed onions. The technique of massage abortion, involving the application of pressure to the pregnant abdomen, has been practiced in Southeast Asia for centuries. One of the bas reliefs decorating the temple of Angkor Wat in Cambodia, dated , depicts a demon performing such an abortion upon a woman who has been sent to the underworld.


title: History of abortion

text: Japanese documents show records of induced abortion from as early as the 12th century. It became much more prevalent during the Edo period, especially among the peasant class, who were hit hardest by the recurrent famines and high taxation of the age. Statues of the Boddhisattva Jizo, erected in memory of an abortion, miscarriage, stillbirth, or young childhood death, began appearing at least as early as 1710 at a temple in Yokohama (see religion and abortion).


title: History of abortion

text: The native Māori people of New Zealand colonisation terminated pregnancies via miscarriage-inducing drugs, ceremonial methods, and girding of the abdomen with a restrictive belt. Another source claims that the Māori people did not practice abortion, for fear of Makutu, but did attempt abortion through the artificial induction of premature labor.


title: History of abortion

text: Much of what is known about the methods and practice of abortion in Greek and Roman history comes from early classical texts. Abortion, as a gynecological procedure, was primarily the province of women who were either midwives or well-informed laypeople. In his "Theaetetus", Plato mentions a midwife's ability to induce abortion in the early stages of pregnancy. It is thought unlikely that abortion was punished in Ancient Greece. A fragment attributed to the poet Lysias "suggests that abortion was a crime in Athens against the husband, if his wife was pregnant when he died, since his unborn child could have claimed the estate."


title: History of abortion

text: The ancient Greeks relied upon the herb silphium as an abortifacient and contraceptive. The plant, as the chief export of Cyrene, was driven to extinction; it is suggested that it might have possessed the same abortive properties, as some of its closest extant relatives in the family Apiaceae. Silphium was so central to the Cyrenian economy that most of its coins were embossed with an image of the plant.


title: History of abortion

text: Pliny the Elder (23–79 CE) cited the refined oil of common rue as a potent abortifacient. Serenus Sammonicus wrote of a concoction which consisted of rue, egg, and dill. Soranus, Dioscorides, Oribasius also detailed this application of the plant. Modern scientific studies have confirmed that rue indeed contains three abortive compounds.


title: History of abortion

text: Birthwort, a herb used to ease childbirth, was also used to induce abortion. Galen included it in a potion formula in "de Antidotis", while Dioscorides said it could be administered by mouth, or in the form of a vaginal pessary also containing pepper and myrrh.


title: History of abortion

text: The Greek playwright Aristophanes noted the abortifacient property of pennyroyal in 421 BCE, through a humorous reference in his comedy, "Peace." Hippocrates (c. 460 – c. 370 BCE), the Greek physician, would advise a prostitute who became pregnant to jump up and down, touching her buttocks with her heels at each leap, so as to induce miscarriage. Other writings attributed to him describe instruments fashioned to dilate the cervix and curette inside of the uterus.


title: History of abortion

text: Soranus, a 2nd-century Greek physician, prescribed diuretics, emmenagogues, enemas, fasting, and bloodletting as safe abortion methods, although he advised against the use of sharp instruments to induce miscarriage, due to the risk of organ perforation. He also advised women wishing to abort their pregnancies to engage in energetic walking, carrying heavy objects, riding animals, and jumping so that the woman's heels were to touch her buttocks with each jump, which he described as the "Lacedaemonian Leap". He also offered a number of recipes for herbal baths, rubs, and pessaries. In "De Materia Medica Libri Quinque", the Greek pharmacologist Dioscorides listed the ingredients of a draught called "abortion wine"– hellebore, squirting cucumber, and scammony– but failed to provide the precise manner in which it was to be prepared. Hellebore, in particular, is known to be abortifacient.


title: History of abortion

text: Tertullian, a 2nd- and 3rd-century Christian theologian, described surgical implements which were used in a procedure similar to the modern dilation and evacuation. One tool had a "nicely adjusted flexible frame" used for dilation, an "annular blade" used to curette, and a "blunted or covered hook" used for extraction. The other was a "copper needle or spike". He attributed ownership of such items to Hippocrates, Asclepiades, Erasistratus, Herophilus, and Soranus.


title: History of abortion

text: Aulus Cornelius Celsus, a 1st-century Roman encyclopedist, offered an extremely detailed account of a procedure to extract an already-dead fetus in his only surviving work, "De Medicina". In Book 9 of "Refutation of all Heresies", Hippolytus of Rome, another Christian theologian of the 3rd century, wrote of women tightly binding themselves around the middle so as to "expel what was being conceived".


title: History of abortion

text: Botanical preparations reputed to be abortifacient were common in classical literature and folk medicine. Such folk remedies, however, varied in effectiveness and were not without the risk of adverse effects. Some of the herbs used at times to terminate pregnancy are poisonous.


title: History of abortion

text: A list of plants which cause abortion was provided in "De viribus herbarum", an 11th-century herbal written in the form of a poem, the authorship of which is incorrectly attributed to Aemilius Macer. Among them were rue, Italian catnip, savory, sage, soapwort, cyperus, white and black hellebore, and pennyroyal. Physicians in the Islamic world during the medieval period documented the use of abortifacients, commenting on their effectiveness and prevalence.


title: History of abortion

text: Colonial Americans were advised to use careful measurements in a recipe by Benjamin Franklin for an abortifacient. He used the recipe as an example in a book he published to teach mathematics and many useful skills, and calls the recipe a solution to "the misfortune" of an unwanted pregnancy for "unmarry'd women". Franklin was following a tradition that had existed in England and Europe.


title: History of abortion

text: "King's American Dispensatory" of 1898 recommended a mixture of brewer's yeast and pennyroyal tea as "a safe and certain abortive". Pennyroyal has been known to cause complications when used as an abortifacient. In 1978 a pregnant woman from Colorado died after consuming 2 tablespoonfuls of pennyroyal essential oil which is known to be toxic. In 1994 a pregnant woman, unaware of an ectopic pregnancy that needed immediate medical care, drank a tea containing pennyroyal extract to induce abortion without medical help. She later died as a result of the untreated ectopic pregnancy, mistaking the symptoms for the abortifacient working.


title: History of abortion

text: For thousands of years, tansy has been taken in early pregnancy to restore menstruation. It was first documented as an emmenagogue in St. Hildegard of Bingen's "De simplicis medicinae".


title: History of abortion

text: A variety of juniper, known as savin, was mentioned frequently in European writings. In one case in England, a rector from Essex was said to have procured it for a woman he had impregnated in 1574; in another, a man advised his pregnant girlfriend to use black hellebore and savin be boiled together and drunk in milk, or else chopped madder boiled in beer. Other substances reputed to have been used by the English include Spanish fly, opium, watercress seed, iron sulphate, and iron chloride. Another mixture, not abortifacient, but rather intended to relieve missed abortion, contained dittany, hyssop, and hot water.


title: History of abortion

text: The root of worm fern, called "prostitute root" in French, was used in France and Germany; it was also recommended by a Greek physician in the 1st century. In German folk medicine, there was also an abortifacient tea, which included marjoram, thyme, parsley, and lavender. Other preparations of unspecified origin included crushed ants, the saliva of camels, and the tail hairs of black-tailed deer dissolved in the fat of bears.


title: History of abortion

text: The Stoics believed the fetus to be plantlike in nature, and not an animal until the moment of birth, when it finally breathed air. They therefore found abortion morally acceptable.


title: History of abortion

text: Aristotle wrote that, "[T]he line between lawful and unlawful abortion will be marked by the fact of having sensation and being alive." Before that point was reached, Aristotle did not regard abortion as the killing of something human. Aristotle considered the embryo to gain a human soul at 40 days if male and 90 days if female; before that, it had vegetable and animal souls.


title: History of abortion

text: The Oath, ascribed to Hippocrates, forbade the use of pessaries to induce abortion. Modern scholarship suggests that pessaries were banned because they were reported to cause vaginal ulcers. This specific prohibition has been interpreted by some medical scholars as prohibiting abortion in a broader sense than by pessary.


title: History of abortion

text: One such interpretation was by Scribonius Largus, a Roman medical writer: "Hippocrates, who founded our profession, laid the foundation for our discipline by an oath in which it was proscribed not to give a pregnant woman a kind of medicine that expels the embryo or fetus." Other medical scholars disagree, believing that Hippocrates sought to discourage physicians from trying dangerous methods to abort a fetus. This may be born out by the fact that the oath originally also prohibited "surgery" (at the time, it was far more dangerous, and surgeons were a separate profession from physicians).


title: History of abortion

text: Soranus acknowledges two parties among physicians: those who would not perform abortions, citing the Hippocratic Oath, and the other party, his own. Soranus recommended abortion in cases involving health complications as well as emotional immaturity, and provided detailed suggestions in his work "Gynecology".


title: History of abortion

text: Punishment for abortion in the Roman Republic was generally inflicted as a violation of the father's right to dispose of his offspring. Because of the influence of Stoicism, which did not view the fetus as a person, the Romans did not punish abortion as homicide. Although abortion was commonly accepted in Rome, around 211 CE emperors Septimius Severus and Caracalla banned abortion as infringing on parental rights; temporary exile was the punishment.


title: History of abortion

text: The 3rd-century legal compilation "Pauli sententiae" (attributed to Julius Paulus Prudentissimus) wrote: "Those who give an abortifacient or a love potion, and do not do this deceitfully, nevertheless, [because] this sets a bad example, the "humiliores" [those of a lower status, "e.g.", freed slaves] will be banned to a mine, and the "honestiores" [those of higher status, "e.g.", patricians] will be banned to an island after having forfeited (part of) their property, and if on account of that a woman or man perishes, then they [Pharr: the giver] will receive the death penalty." This seems to refer more to the killing of the woman who takes the abortifacient rather than to the killing of the fetus itself.


title: History of abortion

text: The Roman jurist Ulpian wrote in the "Digest": "An unborn child is considered being born, as far as it concerns his profits." Despite this, abortion continued to be practiced "with little or no sense of shame".


title: History of abortion

text: Exodus 21:22 describes a situation in which two men fight and injure a pregnant woman, causing her unborn child to leave her womb. The Masoretic text uses the Hebrew term "veyatse yeladeha" (וְיָצְאוּ יְלָדֶיהָ) to refer to the child coming out; different English versions translate this term either as a "premature birth" or as a "miscarriage". The Spanish translation published by the Sociedad Biblica Catolica Internacional (SOBICAIN) uses the term "aborto", clearly indicating the demise of the fetus. If no additional harm follows, then the perpetrator must pay a fine. Only if there is additional harm must the perpetrator be punished with equal harm (i.e. eye for an eye). Commentators such as Bruce Waltke have presented this verse as evidence that God does not value a fetus as a human being, and/or evidence that a fetus has no soul. C. Everett Koop disagreed with this interpretation.


title: History of abortion

text: Another Old Testament passage that has been used to argue for divine approval of abortion is Numbers 5:11-31, which describes the test of an unfaithful wife. If a man is suspicious of his wife's fidelity, he would take her to the high priest. The priest would make a substance for the woman to drink made from water and "dust from the tabernacle floor". If she had been unfaithful "her abdomen will swell and her womb will miscarry, and she will become a curse." If she was innocent the drink had no effect.


title: History of abortion

text: The early Christian work called the Didache (before 100 CE) says: "do not murder a child by abortion or kill a new-born infant." Tertullian, a 2nd- and 3rd-century Christian theologian argued that abortion should be performed only in cases in which abnormal positioning of the fetus in the womb would endanger the life of the pregnant woman. Saint Augustine, in "Enchiridion", makes passing mention of surgical procedures being performed to remove fetuses which have died in utero.


title: History of abortion

text: Saint Augustine believed that abortion of a "fetus animatus", a fetus with human limbs and shape, was murder. However, his beliefs on earlier-stage abortion were similar to Aristotle's, though he could neither deny nor affirm whether such partially formed fetuses would be resurrected as full people at the time of the Second Coming.


title: History of abortion

text: The "Leges Henrici Primi", written c. 1115, prescribes compensation for a woman or her relatives if another person causes her to miscarry, and prescribes penance (3 years if the abortion occurs before quickening, 7 years after quickening) if the pregnant woman aborts her pregnancy; the latter punishment applied only to women whose abortion resulted from a desire to conceal illicit sex. "Quickening", a term often used interchangeably with "ensoulment" or "animation", was associated with the first movement of the fetus in utero. This movement is generally felt by women sometime in the third to fifth month of pregnancy. Midwives who performed abortions were accused of committing witchcraft in "Malleus Maleficarum" ("The Hammer of Witches"), published in 1487 as a witch-hunting manual in Germany.


title: History of abortion

text: Evangelical Protestant and some mainline Protestant churches oppose abortion in varying degrees, while other mainline Protestant churches favoralso in varying degreespermitting the practice.


title: History of abortion

text: From a Jewish perspective from biblical times, abortion is considered from a social perspective more than from a theological perspective. The mother's life is considered as a priority.


title: History of abortion

text: 19th-century medicine saw tremendous advances in the fields of surgery, anaesthesia, and sanitation. Social attitudes towards abortion shifted in the context of a backlash against the women's rights movement. Abortion had previously been widely practiced and legal under common law in early pregnancy (until quickening), and it was not until the 19th century that the English-speaking world passed laws against abortion at all stages of pregnancy.


title: History of abortion

text: There were a number of factors that contributed to this shift in opinion about abortion in the early 19th century. In the United States, where physicians were the leading advocates of abortion criminalization laws, some of them argued that advances in medical knowledge showed that quickening was neither more nor less crucial in the process of gestation than any other step, and thus if one opposes abortion after quickening, one should oppose it before quickening as well.


title: History of abortion

text: Practical reasons also influenced the medical field to impose anti-abortion laws. For one, abortion providers tended to be untrained and not members of medical societies. In an age where the leading doctors in the nation were attempting to standardize the medical profession, these "irregulars" were considered a nuisance to public health. The "irregulars" were also disliked by the more formalized medical profession because they were competition, and often cheap competition. Though the physicians' campaign against abortion began in the early 1800s, little change was made in the United States until after the Civil War.


title: History of abortion

text: The English law on abortion was first codified in legislation under sections 1 and 2 of Malicious Shooting or Stabbing Act 1803. The Bill was proposed by the Lord Chief Justice of England and Wales, Edward Law, 1st Baron Ellenborough to clarify the law relating to abortion and was the first law to explicitly outlaw it. The Act provided that it was an offence for any person to perform or cause an abortion. The punishment for performing or attempting to perform a post quickening abortion was the death penalty (section 1) and otherwise was transportation for fourteen years (section 2). In the 19th-century United States, there was little regulation of abortion, in the tradition of English common law, pre quickening abortions were considered at most a misdemeanor. These cases proved difficult to prosecute as the testimony of the mother was usually the only means to determine when quickening had occurred.


title: History of abortion

text: The law was amended in 1828 and 1837 – the latter removed the distinction between women who were quick with child (late pregnancy) and those who were not. It also eliminated the death penalty as a possible punishment. The latter half of the 19th century saw abortion become increasingly punished. One writer justified this by claiming that the number of abortions among married women had increased markedly since 1840. The Offences against the Person Act 1861 created a new preparatory offence of procuring poison or instruments with intent to procure abortion. During the 1860s however abortion services were available in New York, New Orleans, Cincinnati, Louisville, Cleveland, Chicago and Indianapolis; with estimates of one abortion for every 4 live births .


title: History of abortion

text: Anti-abortion statutes began to appear in the United States from the 1820s. A Connecticut law in 1821 targeted apothecaries who sold poisons to women for purposes of abortion, and New York made post-quickening abortions a felony and pre-quickening abortions a misdemeanor in 1829. Criminalization accelerated from the late 1860s, through the efforts of concerned legislators, doctors, and the American Medical Association. In 1873, the Comstock Law prohibited any methods of production or publication of information pertaining to the procurement of abortion, the prevention of conception, and the prevention of venereal disease, even to students of medicine. By 1909, the penalty for violating these laws became a $5000 fine and up to five years imprisonment. By 1910, nearly every state had anti-abortion laws; these were unevenly enforced at best.


title: History of abortion

text: In contrast, in France social perceptions of abortion started to change. In the first half of the 19th century, abortion was viewed as the last resort for pregnant but unwed women. As writers began to write about abortion in terms of family planning for married women, the practice of abortion was reconceptualized as a logical solution to unwanted pregnancies resulting from ineffectual contraceptives. The formulation of abortion as a form of family planning for married women was made "thinkable" because both medical and non-medical practitioners agreed on the relative safety of the procedure.


title: History of abortion

text: In New York, surgical abortion in 1800s carried a death rate of 30% regardless of hospital setting, and the AMA launched an anti-abortion campaign that resulted in abortion becoming the exclusive domain of doctors . A paper published in 1870 on the abortion services to be found in Syracuse, New York, concluded that the method most often practiced there during this time was to flush inside of the uterus with injected water. The article's author, Ely Van de Warkle, claimed this procedure was affordable even to a maid, as a man in town offered it for $10 on an installment plan. Other prices which 19th-century abortion providers are reported to have charged were much more steep. In Britain, it could cost from 10 to 50 guineas, or 5% of the yearly income of a lower middle class household.


title: History of abortion

text: From 1870 there was a steady decline in fertility in England, linked by some commentators not to a rise in the use of artificial contraception but to more traditional methods such as withdrawal and abstinence. This was linked to changes in the perception of the relative costs of childrearing. Of course, women did find themselves with unwanted pregnancies. Abortifacients were discreetly advertised and there was a considerable body of folklore about methods of inducing miscarriages. Amongst working-class women violent purgatives were popular, pennyroyal, aloes and turpentine were all used. Other methods to induce miscarriage were very hot baths and gin, extreme exertion, a controlled fall down a flight of stairs, or veterinary medicines. So-called 'backstreet' abortionists were fairly common, although their bloody efforts could be fatal. Estimates of the number of illegal abortions performed in England varied widely: by one estimate, 100,000 women made efforts to procure a miscarriage in 1914, usually by drugs.


title: History of abortion

text: A rash of unexplained miscarriages in Sheffield, England were attributed to lead poisoning caused by the metal pipes which fed the city's water supply. Soon, women began using diachylon, a substance with a high concentration of lead, as an abortifacient. In 1898, a woman confessed to having used diachylon to induce a miscarriage. The use of diachylon became prevalent in the English Midlands up until World War I. Criminal investigation of an abortionist in Calgary, Alberta in 1894 revealed through chemical analysis that the concoction he had supplied to a man seeking an abortifacient contained Spanish fly.


title: History of abortion

text: Dr. Evelyn Fisher wrote of how women living in a mining town in Wales during the 1920s used candles intended for Roman Catholic ceremonies to dilate the cervix in an effort to self-induce abortion. Similarly, the use of candles and other objects, such as glass rods, penholders, curling irons, spoons, sticks, knives, and catheters was reported during the 19th century in the United States. Women of Jewish descent in Lower East Side, Manhattan are said to have carried the ancient Indian practice of sitting over a pot of steam into the early 20th century. Some commentators maintained that abortion remained a dangerous procedure into the early 20th century, more dangerous than childbirth until about 1930. But others have said that in the 19th century early abortions under the hygienic conditions in which midwives usually worked were relatively safe.


title: History of abortion

text: Despite bans enacted on both sides of the Atlantic Ocean, access to abortion continued, as the disguised advertisement of abortion services, abortion-inducing devices, and abortifacient medicines in the Victorian era would seem to suggest. Apparent print ads of this nature were found in the United States, the United Kingdom, and Canada. A "British Medical Journal" writer who replied to newspaper ads peddling relief to women who were "temporarily indisposed" in 1868 found that over half of them were in fact promoting abortion.


title: History of abortion

text: A few examples of surreptitiously marketed abortifacients include "Farrer's Catholic Pills", "Hardy's Woman's Friend", "Dr. Peter's French Renovating Pills", "Lydia Pinkham's Vegetable Compound", and "Madame Drunette's Lunar Pills". Patent medicines which claimed to treat "female complaints" often contained such ingredients as pennyroyal, tansy, and savin. Abortifacient products were sold under the promise of "restor[ing] female regularity" and "removing from the system every impurity". In the vernacular of such advertising, "irregularity", "obstruction", "menstrual suppression", and "delayed period" were understood to be euphemistic references to the state of pregnancy. As such, some abortifacients were marketed as menstrual regulatives.


title: History of abortion

text: Beecham's Pills were marketed primarily as a laxative from 1842. They were invented by Thomas Beecham from St Helens, Lancashire, England. The pills were a combination of aloe, ginger, and soap, with some other more minor ingredients. The popularity of the pills produced a wide range of testimonials that were used in advertising. The poet William Topaz McGonagall wrote a poem advertising the pills, giving his recommendation in verse. Beecham's expenditure on advertising went from £22,000 to £95,000 in the 1880s. An 1897 advertisement in the "Christian Herald" edition for Queen Victoria's Diamond Jubilee said: "Worth a guinea a box. Beecham's Pills for all bilious and nervous disorders such as Sick Headache, Constipation, Weak Stomach, Impaired Digestion, Disordered Liver and Female Ailments. The sale is now 6 million boxes per annum." The text was printed alongside a picture of a young woman at a beach and was captioned "What are the wild waves saying? Try Beecham's Pills."


title: History of abortion

text: "Old Dr. Gordon's Pearls of Health", produced by a drug company in Montreal, "cure[d] all suppressions and irregularities" if "used monthly". However, a few ads explicitly warned against the use of their product by women who were expecting, or listed miscarriage as its inevitable side effect. The copy for "Dr. Peter's French Renovating Pills" advised, "... pregnant females should not use them, as they invariably produce a miscarriage ...", and both "Dr. Monroe's French Periodical Pills" and "Dr. Melveau's Portuguese Female Pills" were "sure to produce a miscarriage". F.E. Karn, a man from Toronto, in 1901 cautioned women who thought themselves pregnant not to use the pills he advertised as "Friar's French Female Regulator" because they would "speedily restore menstrual secretions." Historian Ann Hibner Koblitz comments that "Nineteenth-century customers would have understood this 'warning' exactly as the sellers intended: as an advertisement for an abortifacient preparation."


title: History of abortion

text: In the mid 1930s abortifacients drugs were marketed in the United States to women by various companies under various names such as Molex Pills and Cote Pills. Since birth control devices and abortifacients were illegal to market and sell at the time, they were offered to women who were "delayed". The recommended dosage constituted seven grains of ergotin a day. These pills generally contained ingredients such as ergotin, aloes, Black Hellebore. The efficacy and safety of these pills are unknown. In 1940 the FTC deemed them unsafe and ineffective and demanded that these companies cease and desist selling these products.


title: History of abortion

text: A well-known example of a Victorian-era abortionist was Madame Restell, or Ann Lohman, who over a forty-year period illicitly provided both surgical abortion and abortifacient pills in the northern United States. She began her business in New York during the 1830s, and, by the 1840s, had expanded to include franchises in Boston and Philadelphia. It is estimated that by 1870 her annual expenditure on advertising alone was $60,000. Because of her reputation, "Restellism" became a synonym for abortion.


title: History of abortion

text: One ad for Restell's medical services, printed in the "New York Sun", promised that she could offer the "strictest confidence on complaints incidental to the female frame" and that her "experience and knowledge in the treatment of cases of female irregularity, [was] such as to require but a few days to effect a perfect cure". Another, addressed to married women, asked the question, "Is it desirable, then, for parents to increase their families, regardless of consequences to themselves, or the well-being of their offspring, when a simple, easy, healthy, and certain remedy is within our control?" Advertisements for the "Female Monthly Regulating Pills" she also sold vowed to resolve "all cases of suppression, irregularity, or stoppage of the menses, however obdurate". Madame Restell was an object of criticism in both the respectable and penny presses. She was first arrested in 1841, but, it was her final arrest by Anthony Comstock which led to her suicide on the day of her trial April 1, 1878.


title: History of abortion

text: Such advertising aroused criticisms of quackery and immorality. The safety of many nostrums was suspect and the efficacy of others non-existent. Horace Greeley, in a "New York Herald" editorial written in 1871, denounced abortion and its promotion as the "infamous and unfortunately common crime– so common that it affords a lucrative support to a regular guild of professional murderers, so safe that its perpetrators advertise their calling in the newspapers". Although the paper in which Greeley wrote accepted such advertisements, others, such as the "New York Tribune", refused to print them. Elizabeth Blackwell, the first woman to obtain a Doctor of Medicine in the United States, also lamented how such ads led to the contemporary synonymity of "female physician" with "abortionist".


title: History of abortion

text: Abortifacient advertising was highly effective in the United States, though apparently less so across the Atlantic. Contemporary estimates of mid-19th century abortion rates in the United States suggest between 20% and 25% of all pregnancies in the United States during that era ended in abortion. This era also saw a marked shift in those who were obtaining abortions. Before the start of the 19th century, most abortions were sought by unmarried women who had become pregnant out of wedlock. But, out of 54 abortion cases published in American medical journals between 1839 and 1880, over half were sought by married women, and of the married women well over 60 percent already had at least one child. In the post-Civil War era, much of the blame was placed on the burgeoning women's rights movement.