Protestantism in Ukraine: Early Protestantism. Late Protestantism. Baptism
Keywords:
Hussiteism , "Czech Brethren", Lutherans , Anabaptists, Calvinism, Unitarians, Russian heretics, Reformation , Ukraine, Protestants , Lutheranism , Ukrainian Protestant ChurchSynopsis
The book reflects on the impact of the Reformation on religious and social life in Ukraine. The object of the study is the currents of early and late Protestantism. The process of penetration and peculiarities of the spread of early Protestant currents in Ukraine: Hussites and "Czech brethren", Lutheranism and Calvinism, Unitarianism, etc. are being reproduced. A broad panorama of the origin of the Evangelical Baptist movement on Ukrainian soil in the second half of the 19th century is presented. It analyzes its legal status, church processes in the conditions of the Russian autocracy and in the Soviet period. The study concludes by showing the current situation of the Baptist-Evangelical movement in Ukraine.
It is designed for religious scholars, theologians, historians, philosophers, cultural scientists, and for the general public who are interested in the history of religion in Ukraine.
XV-XVII centuries. - a period of great change in Europe, a time of gradual destruction of feudalism, subsistence farming, the intensive development of market relations, geographical discoveries, the colonization of America by Europeans. It is also a time of significant changes in the field of communication caused by the invention and spread of printing. All this has led to great changes in socio-political, cultural and spiritual life. In a number of European countries, absolute monarchies are being formed, existing social institutions are being transformed, and new structures are emerging. In such circumstances, the question of radical changes in the Christian churches, which in the West and in the East played a significant role in society. One of the main events in European history was the Reformation - a broad socio-religious movement, which demonstrated on a spiritual and cultural level the crisis of feudalism and the beginning of the formation of new bourgeois relations. When the feudal bourgeois elite replaced the feudal one, the latter began to attach increasing importance not so much to traditional social values (class privileges, man's place in the social hierarchy) as to new qualities, namely: initiative, energy, ability to act extraordinarily, and so on. This could not but cause a reappraisal of values, including religious ones.
If in the Middle Ages the stereotype prevailed, according to which the church was considered a kind of corporation through which heavenly bliss could be achieved, and priests acted as mediators between people and God, the young bourgeoisie, who valued individual qualities above all, no longer accepted this view. . their mood was more in tune with the idea that they would be saved, that is, they would go to heaven, not thanks to someone, but on their own. Such a worldview served as a basis for the spread of Reformation ideas. The Reformation in Europe asserted as a pleasing secular, secular activity. By mitigating the fatalism of the dogma of the predestined destiny of man (whether to salvation in heaven or to eternal punishment in hell), Calvinism gave everyone the opportunity, albeit indirectly, to guess their destiny. Signs of being chosen for salvation were: active entrepreneurial activity, high productivity, higher quality of services, honest and decent partnership, in general, success in business, trade, banking.
In essence, it was a secular design of a new symbol of faith. This was the emergence of the ideology of the new social formation in its religious expression. The new social formation did not need a feudal, ie Catholic, church, which claimed the only mediation between God and men, taught that only in the bosom of this church, as in Noah's ark, can be saved and salvation. Lutheranism rejected the Catholic "treasury of good works" as the only means of salvation, pointing to a simple and cheap way of salvation by personal faith without any intermediaries. Calvinism went further in the reform of the church, proclaiming the principle of "secular vocation", "secular asceticism", daily thrift as a way of accumulating wealth. This meant that anytime and anywhere a person is in the service of the living God and is responsible for the gifts God has given him - time, health, property. Life was to be seen as the fulfillment of a duty and a movement toward the goal set by God for man. At the same time, the Reformation became an important factor in the formation of national cultures in Europe. During the Middle Ages, each social class had its own culture. The culture of the peasants differed from the culture of the feudal lords, the culture of the feudal lords - from the culture of the clergy, etc., although they had much in common.
In the process of the genesis of bourgeois relations, medieval communities were replaced by national communities. Accordingly, national cultures were formed. National culture is characterized by the fact that it synthesizes the values of various classes of cultures and at the same time becomes close to representatives of different social classes, groups, strata within the nation. During the Middle Ages, Christianity (not only as a religion but also as a system of cultural values) was entirely the property of the clergy. The formation of national cultures required that Christianity become the property of all social strata. This task was performed by the Reformation, as well as post-Trent Catholicism and even some institutions in the Orthodox Church, which were partially modified under its influence. Through Lutheranism and Calvinism, the Reformation contributed to the formation of nation-states in Europe, which were liberated from the power of the medieval Holy Roman Empire. Protestantism in general gave a powerful impetus to the civilized development of a number of European countries, in particular, the Scandinavian ones. Finally, the United States created European Protestant dissidents who fled to the New World from religious persecution in Old Europe.
Chapters
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Introduction
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1. Early Protestantism in Ukraine
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1.1. Hussiteism and the "Czech Brethren"
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1.2. Lutherans and Anabaptists
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1.3. Calvinism
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1.4. Unitarians
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1.5. Russian heretics and the Reformation movement in the Ukrainian lands
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1.6. Reflection of Reformation ideas in Ukrainian public opinion of the late XVI - first half of the XVII century
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1.7. The place of Protestantism in the national and cultural life of Russia in the XVI - first half of the XVII century. (schooling, book printing, language development)
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1.8. Scientific and literary activity of Protestants in Ukraine
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1.9. Education and manifestations of pietism in Ukraine
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1.10. Lutheranism and Calvinism of the first half of the XX century. Formation of the Ukrainian Protestant Church
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2. Late Protestantism in Ukraine
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2.1. Baptism. Theological portrait
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2.1.1. Features of research, historiography of baptism in Ukraine
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2.1.2. The idea of the source of knowledge of God (the principle of Sola Scriptura)
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2.1.3. The idea of man and salvation
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2.1.4. Church structure, sacraments, church ministers
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2.1.5. Practical church life
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2.2. The emergence of baptism as a separate religious movement
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3. The origin of the Evangelical Baptist movement in Ukraine
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3.1. The regularity of the emergence of the Evangelical Baptist movement in Ukraine
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3.2. Prerequisites for evangelical awakening in Ukraine in the second half of the XIX century.
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4. Development of the Evangelical Baptist movement on Ukrainian soil
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4.1. Evangelical awakening in the south of Ukraine
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4.2. Evangelical awakening in Kyiv and Yekaterinoslav provinces
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4.3. Evangelical awakening in the Tavriya province
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4.4. The transition to baptism
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5. The Legal Status of the Evangelical Baptist Movement in the Late 19th and Early 20th Centuries
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5.1. Opinion of the State Council of 1879 on the spiritual affairs of Baptists and its influence on the situation of Ukrainian Baptists
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5.2. The law of 1883 on granting the schismatics of all religions the right to worship
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5.3. Regulations of the Committee of Ministers of 1894
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5.4. Socio-political views of evangelical believers
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5.5. State acts on religious tolerance (1903-1906). Formation of the Union of Evangelical Christians
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6. Evangelical Baptists in the Soviet period
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6.1. Ukrainian Baptist movement in the first decade of Soviet rule
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6.2. Evangelical movement in Western Ukraine
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6.3. Persecution of believers in the 1930s. Resumption of Ukrainian Baptist activities during the Great Patriotic War
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6.4. The position and activities of the Union of Evangelical Baptists in the postwar years
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6.5. The split in baptism in the 1960s and its consequences
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7. Activities of evangelical believers in independent Ukraine
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