The European vector of development of modern Ukraine requires a new reconstruction of national history, which in turn makes it possible to make sure: this choice is not a conjuncture, but a completely natural, historically justified, nationally conscious one. Of course, in such a thematization, the question of the European fate of Ukraine coincides not only with political, but also with social, cultural, historical, religious and other aspects of research. It was in such a broad context that Mikhail Drahomanov, the (...) first “Ukrainian European”, thought. However, unlike modern reform theorists of the Soviet school, he considered spiritual and moral-ethical factors to be the most significant. (shrink)

Ukrainian evangelical Protestantism is a significant factor in the religious life of the country, not only because of its quantitative characteristics, but also because of its differentness, the identity of dominant national traditions and the situation of political situations. Representing the Eastern image of Western Christianity, the openness to the spiritual experience of the world church community, the evangelical communities are the most dynamic in their development, in new attempts at topical theological synthesis, and in establishing inter-denominational bridges. Evangelical Protestantism (...) means, above all, evangelical Baptist Christians and Evangelical Christians, separating them, on the one hand, from the historical churches and, on the other, from the latest Protestant movements. (shrink)

Evangelical Protestantism is a landmark phenomenon in the history and modern religious life of the Ukrainian society, affirming the fact of its peaceful presence with the historical churches the possibility of practical implementation of an inter-denominational, pluralistic model of religion conversion. The eighteen centuries of the existence of the evangelical church in the unfavorable conditions of persecution by the tsarist regime and the Soviet authorities have proved its viability and great social potential, based on widespread popular support, kinship of the (...) evangelical faith and spiritual demands of society. (shrink)

I cordially congratulate the book of Roman Solovy, a colleague of religious scholars and like-minded people on theological workshop. The author comprehends the mutual influence of culture and the Church on the break of modern-postmodern-post-postmodern. Unfortunately, the last move fell out of the attention of the author, leaving a sense of incompleteness, not-really-topicality. If the researcher is only going to analyze what the theologians of the "emerging Church" are thinking about "the transition from the modern to the postmodern era," he (...) is going to look for yesterday. After-Postmodernism does not appear in the text, nor as a constant concept, nor as a premonition. However, from the subsequent text, it becomes clear why and in what sense the author regards postmodern as a stage of modernism, that is, the continuation of the past, rather than a bridge to the future. (shrink)

Ukrainian Protestantism characterized by an eastern and western traditions that allows to recover cultural and theological relationship with European Protestantism and Catholicism in the context of interfaith dialogue. Dialogue has an ecumenical potential which was found by Ukrainian Maidan of dignity.

"Memorial" of Metropolitan Joseph Slipyj is an important document of the confessional history of the Ukrainian Greek Catholic Church. It is also a valuable source for anyone interested in the history of religion, the spiritual culture of Ukraine, the course of Orthodox-Catholic and church-state relations in the Soviet era. The author himself calls himself "a silent witness of the Silent Church". In this confession, there is an indescribable tragedy of the personal destiny of the Metropolitan, as well as the fate (...) of his Church. When I wanted to scream the world over the crimes of the Soviet regime against the Church, I had to remain silent, only to pray. The persecuted Church could not tell the world what was happening, her voice did not break through the "Iron Curtain". But she survived and lived - in catacombs and prisons, in the hearts of simple believers and confession museums. (shrink)