At Lviv, the work was under the Lviv Staropegian Brotherhood. This was the most important of the various brotherhoods that had been established years before in the various Ukrainian towns. These were in the nature of the mediaeval guilds but they were also largely concerned with the care of the poor and orphans. Membership in them was restricted to the Orthodox and they represented the more substantial portions of the merchant classes of the various cities. With the increasing realization of the need for education and for the defence of the Orthodox Faith, these brotherhoods voluntarily gave up part of their philanthropic and social activities and devoted themselves to the newer and more pressing needs. Their school was established in 1586, a few years later than that in Ostrih, but it was really on a firmer foundation because it could not be so severely affected by the defection of a single patron. It maintained high rank in Greek and Church Slavonic. At the various exercises the pupils were able to write and present Greek speeches and translations and some of them went to Mount Athos to continue their studies or to remain there as monks. Yet it was forced also to include a knowledge of Latin and the various writings of the school show that it had come under the influence of the Polish panegyric style of the day. The third centre of the national revival was Kiev, which had shrunken sadly in importance under the many sacks which it had undergone. The Monastery of the Caves was reorganized to undertake serious educational work and the brotherhood of the city also opened its own school. These were later combined into the Kiev Academy of Peter Mohyla, a talented Moldavian who became the Metropolitan of Kiev in 1632 after having been for five years Archimandrite of the Monastery of the Caves. The Kiev Academy, which was later able to found branches in various other cities, became the outstanding institution in the Ukraine and the entire Eastern Slav area. The catechism prepared by Mohyla was accepted by a council held under the Patriarch of Constantinople in 1643 as the standard for all the Slav-speaking Orthodox and this proved a great triumph for Ukrainian and Kievan scholarship, since it gave the Academy a standing far outside the area from which it drew its students. The beneficent results of this system of education would have been far greater, had events not made Ukraine the battleground for the renewal of the struggle between Rome and Constantinople. Although the Greek Church, after the fall of Constantinople, had repudiated the Union of Florence and the various negotiations between the Papacy and the Byzantine Empire, the results were left in Europe. Many of the Greeks who had signed the Union remained in high position in Rome and they left behind them their ideas, their hopes and aspirations.