The paper concentrates on the issue of trans-confessionality in the Eighteenth-Century Kyivan Uniate Metropolitanate. Tridentine style unification and the Zamość Council of 1720 created a Uniate confessional culture. But the cults of two Orthodox saints are great examples of trans-confessional practices in eighteenth-century Uniate (Basilian) monasteries: Pochaiv and Zhovkva. The cult of the saints after the confessional conversion of the monasteries from Orthodox Christianity to Eastern Catholicism (Uniate) continued being practiced; however, it was unofficial, meaning a strictly local cult. The transfer of relics from Suceava to Zhovkva led to the cult's emergence in a new place that had not previously been associated with St John (the patron of Moldavian lands and trade) in any way. In the summer of 1686, Polish king Jan Sobieski, returning from a Moldavian war campaign, took Metropolitan Dosytheus and St. John the New relics from Suceava. The relics first came to Stryi and then to Zhovkva (now a city in Ukraine) monastery. The fact that the Polish king himself, as the promoter of the cult, relocated the relics to the Zhovkva monastery was one of the most powerful arguments for practicing the cult despite confessional borders. The cult of Iov Zhelizo was closely connected to the relics and to his patronage of the place. The power of the relics overcame confessional boundaries despite official rules and bureaucratic procedures. What were the strategies involved in practicing the cult of a non-beatified person for Catholics but a saint for Orthodox? And for what reasons did the cult of the local saint dominate official prescriptions? Research also discusses the borderless cultural practices beyond political (Polish-Lithuanian Commonwealth and Wallachia from the Ottoman empire) and confessional (an Orthodox saint in an Eastern Catholic monastery) borders.