The Recent Past and Future of Evangelicals in Ukraine

This need was not without its own pitfalls as the best evangelical theological education was not only Western (more concretely US) based but also predominantly Reformed in its theological nature. In the Arminian (at best semi-Pelagian) tradition of evangelical churches of the former USSR countries, Western theological education is often perceived (especially by nationalistically minded people) as an alien Western intrusion into some presumably more acceptable “native” theology preserved in oral and liturgical traditions of the evangelical church during the communist persecution and oppression. Still, a closer look at the traditional churches’ practice and teaching makes it clear just how far from the Gospel truth this preserved, so called “native” (or national) evangelical theology really is.

Reinforcing this practical self delusion about our supposedly native evangelical tradition were the many compliments of Western brothers and sisters about the perseverance of believers under communism— compliments that were dictated either by sheer admiration or nagging guilt. These compliments persuaded believers in the former USSR that communism had not damaged anything; rather, it had somehow enhanced and enriched our spirituality. Suffering had somehow made us immune to theological error, and had preserved evangelical theology in its purest form and essence. But even a cursory look at Ukrainian evangelical publications of the beginning of 20th century shows immediately how erroneous these ideas are and how misguided were the compliments from our well-meaning Western brothers and sisters. The time has definitely come for evangelicals in the Ukraine to realistically review and evaluate their past. We must honestly count our losses, humbly recognize our poverty and return to the real faith (historically more Reformed in Ukraine) of our grandfathers.

Comparing the current situation with evangelical publications like the Baptist magazine of 1908 shows at least two problems in the current evangelical church and evangelical education: lost theological foundation and lost human resources. Frankly speaking, the evangelical church and evangelical community did not become enriched after generations of persecution—it was impoverished. Lacking theological training and qualified ministers and teachers, it became in reality severely damaged, badly crippled beyond any means of self-help. I know this observation is “anathema” to the older generation of evangelicals (to which I myself belong), but we cannot go any further without systematic, consistent and prolonged help from our brothers and sisters from the West. This is particularly important to recognize in view of Ukraine’s crucial position as an evangelical Bible belt among countries of the former USSR, and its tremendous potential to be a missionary-sending country for the whole region. Otherwise, the result will be the isolationist model of “Ukrainian” or “Russian” Christians with all the adverse consequences implied in these terms.

This much-needed help requires importing theological materials (teaching and books) and human resources (teachers and missionaries). In this matter the evangelical church situation parallels the condition of the whole country. The greatest problems of Ukraine’s politics and economy are not the lack of funds or natural resources but lack of good (or better, great) leadership and working political and economic models. The solution is not just pouring money into the Ukrainian economy and politics. Ukraine needs to import working political and economic models, as well as able managers and entrepreneurs with experience and integrity. The current stagnant situation in the country is due to the stubborn, reactionary attitude of a majority of Ukrainian leaders who lack any desire to experiment because of their post-communistic upbringing.

Additionally, there is a strong urge to preserve what some people think as “positives” of the communistic past, like structural stability and guaranteed minimal consumption level. All these stem from a desire to avoid taking responsibility for one’s life and the fearful inability to live in freedom. When we look closer at the evangelical, and particularly the Baptist, churches in Ukraine, the picture is very similar. One wants to cry out: “Stop building churches and start building leaders!” There is a common exercise in Baptist circles of pointing fingers at Europe where there are beautiful churches but empty pews. Unless serious attention is paid to the development of leadership and qualified pastors, Ukraine will face a similar fate. However, the situation is not desperate yet, because many Ukrainian evangelicals do not shy away from receiving help in the form of teaching resources and teachers from the West. In spite of the resistance from post-communistic evangelical leadership, quality theological education continues to make great inroads in churches even if the leaders consider it to be a threat to their positions. Evangelical youth aggressively pursue secular and theological education and are less and less satisfied by the claims of older leaders whose authority is based solely on position or ordination. Today younger evangelicals question attempts to preserve old ways of ministry and life and to keep old traditions in the face of rapidly changing culture. The continuation of political freedoms in Ukraine makes the growth of new evangelical movements inevitable.