Sergiy Tymchenko
Any crisis brings both pain and the opportunity for change and growth. The socio-political crisis currently being experienced by Ukrainians has been very painful not only because of Russia’s unexpected violation of their territorial integrity and the threat it poses to their independence, but also because of the shocking realization that many of their personal friends and relatives in Russia actually support their treacherous political leaders. At the same time this crisis offers them an opportunity to grow as a nation as they have been challenged by questions of identity: Who are we? What are our values? What can we do together? How do we view others? These are the questions that also became important for those Ukrainian evangelicals who took seriously the challenge of the current crisis.
The questions of a social group identity can be answered, of course, only by processing them through a common worldview framework, which is usually supported by a group’s culture and its perception of history. Ukrainian evangelicals, facing this crisis together with the rest of Ukrainian society, therefore, can either find some common perspectives with the majority or some part of Ukrainian society or develop an altogether apolitical perspective.
Isolationist Versus Activist Evangelicals
Today Ukrainian evangelicals present quite a diverse group, not homogeneous culturally and often with no solid theological foundation for discussing socio-political issues. From previous generations of evangelicals persecuted by the atheist government in the U.S.S.R. many of them inherited an isolationist approach to society. Others, especially those who were involved in some evangelistic or social Christian ministries, developed an activist perspective of the world, with an emphasis on transforming secular culture through the message of the gospel that brings God’s Kingdom values of justice, mercy, and human dignity to a sinful world. Ukrainian evangelicals, whose identity was more firmly determined by Scripture than by the surrounding culture, were almost never divided by cultural differences between eastern and western Ukrainians. Today, when Ukraine faces a threat from Russia, Ukrainian evangelicals have realized that they must make a choice. They can somehow combine their eternal Christian social identity with a temporal, earthly one, or they can withdraw into a separatist, escapist religious posture.
The Political Context
To better understand the dilemma faced by evangelicals, we should take a brief look at the political crisis in Ukraine. Protests began in late 2013 against a horribly corrupt regime, driven by Ukrainian aspirations to establish a society which valued the rule of law, human dignity, and human rights. Maidan−the central square in Kyiv that became the epicenter of protest – also became the people’s symbol of hope for establishing a renewed, just society. Russian propaganda presented the development of these protests as a violent overthrow of the Yanukovich regime -- a gross distortion of what actually happened. As further developments (especially the annexation of Crimea) made clear, Yanukovich was only a puppet in the Russian plan to subdue Ukraine. Contrary to Russian misinformation, Maidan demonstrations should not be regarded as a civil war. The unrest in the East has been provoked and fueled by Russian interference. The Kremlin interpreted a possible Ukrainian entry into the European Union and the desire of Ukrainians to live in a society free from corruption as a betrayal of Slavic brotherhood. To prevent this western relationship, the Kremlin is ready to use the Russian army.
Ukrainian Evangelicals Who Approve of Russian Actions
Reacting to this political crisis, Ukrainian and Russian evangelicals formed three distinct positions, at least two of which can be found in almost every evangelical church in Ukraine. The first position is held by those who became victims of Russian state propaganda directed against Ukraine. This group is represented by some Ukrainian evangelicals in the country’s eastern regions and Crimea and the majority of evangelicals who live in Russia. They approve the Kremlin’s actions, viewing them as necessary for the protection of Russia’s political interests.
Ukrainian Evangelicals Who Disapprove of Russian Actions
The second position is held by a significant number of Ukrainian evangelicals who supported the Maidan demonstrations and Ukrainian independence. Many of them began to gather daily on the squares (maidans) in their own cities and towns to pray for a just society and the protection of peaceful protesters. In many places in Ukraine they established prayer tents, places where anyone could pray and receive spiritual and physical support, including Scripture and food. It is important to note that a certain (though not high) number of Russian evangelicals support the struggle of their Ukrainian brothers and sisters for an independent and just society.
Ukrainian Evangelicals Who Are Apolitical
The third position is held by a good number of Ukrainian and Russian evangelicals who want to stay away from politics altogether and view themselves as citizens only of the “heavenly fatherland.” One pastor from a Baptist church in Kyiv recently claimed, “I am not concerned about the territorial integrity of any country on Earth. My Fatherland is in Heaven, and it is painful to see how earthly rulers divide God’s people.” From his perspective Maidan was guilty of dividing the church. Ironically, such escapist believers often find common ground with those evangelicals who firmly support earthly rulers in Russia and believe anti-Maidan propaganda.
The Challenge of Identity
The crisis in Ukraine inflicted two deep wounds upon Ukrainian evangelicals: one was the division within its churches and the other was the division between Ukrainian and Russian evangelicals who share a common history, close friendships, and family ties. In the current crisis how do these three groups of evangelicals perceive themselves, their place in the world, and each other? The issue of identity has become the major challenge for Ukrainian evangelicals. Are they only citizens of the “heavenly fatherland,” or do they also belong to an earthly realm, resident aliens with some social obligations? Or do they identify themselves with those in their earthly society who stand for justice and truth against corruption and violence? And if they do, can they be patriots of the country where they live and understand their call to be Ukrainian Christians, or must they view themselves only as global Christians?
The challenge of identity corresponds to the challenge of values. All evangelicals claim that their ultimate value is God’s Kingdom revealed today in the presence of the Church in the world. But do they see any value in this world as being created by God and loved so much that Christ died for it? Do they want to see this world become more just and loving through the mission of the Church in the power of the Spirit? Or do they see this world as so certainly destined to perish that attempts to right social or political wrongs would be futile? Or maybe their immediate value in everyday life is earthly well-being, however they understand it, while the value of God’s Kingdom belongs to their spiritual life only?
These questions demand an immediate response, particularly from Ukrainian evangelical pastors as the political crisis deepens and widens with every day. When Christian leaders do not have the time to think through all the theological and political ramifications of the positions they take, many of them tend to follow the lead of the social milieu to which they belong. Moral reflection is one element that is often overlooked as Ukrainian and Russian evangelicals discuss the current crisis. Without deliberating the issues that challenge them today, evangelicals may be deceived and manipulated by mass media that distorts the truth.
Evangelical Attitudes Toward “the Other”
One issue Ukrainian and Russian evangelicals need to consider is their attitude to “the other”: as examples, their neighbors who suffer from violence or injustice; their evangelical brothers and sisters whose views on politics differ from their own; and their brothers and sisters of other confessions. Evangelical aloofness from the struggles of society may in the future produce a stumbling block for the success of the mission of the Gospel. The growing socio-political differences among Ukrainian evangelicals could lead to a new division similar to the well-known schism between Soviet-era registered and unregistered (“underground”) churches. It is worth remembering that this split within Soviet evangelical ranks beginning in the early 1960s was also a result of different views of Christians’ responsibilities toward the state.
Interestingly, when evangelicals lose unity, they sometimes find more in common with believers of other confessions, particularly in the Slavic context with Orthodox and Eastern-Rite Catholics who have similar socio-political perspectives. In the future, this phenomenon may lead to the development of a more complimentary, synergetic relationship among Ukrainian Christians of different confessions.
Reflecting on the Interface of Theology and Politics
Perhaps the most far-reaching impact of the current crisis on evangelicals in Ukraine will be seen in their new interest in political theology and the theology of mission. However they choose to answer all the new challenging questions, they will be forced to ponder in new ways the relationship of theology to political and social issues. A likely renewal of interest in theology may spur a search for solid answers to painful questions, with Scripture providing a prism through which experience can be interpreted. It will not be long before we see fresh theological reflection coming from a new school of Ukrainian evangelical scholars. When that happens, we will know that in spite of all the pain of the present crisis, it will have helped us to become more mature. ♦
Sergiy Tymchenko is director of the Realis Center, a Christian training, publishing, and counseling ministry in Kyiv, Ukraine.