Phenomenology of National and Ethnic Identity Development

Ministry of education and science, youth and sports of Ukraine
Rivne State Humanitarian University
Philosophy.
Pedagogics.
Society
Collection of scientific works of the RSHU
2nd
Issue
Established in 2011
Rivne – 2012

 Philosophy. Pedagogics. Society. №2’2012 
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Reviewers: M. M. Zakovych – Doctor of Sciences (Philosophy),
professor of the culture studies department of National
Teacher Training University named after M. Drahomanov;
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director of the Institute of Pedagogical Education of
International Economics and Humanitarian University
named by academician Stepan Demyanchuk, actual
member of APSS
S. S. Troyan – Doctor of Sciences (History), professor, the
head of the International Relations and country studies
department of Rivne Institute of Slavonic Studies of Kyiv
Slavic University.
F-561 Philosophy. Pedagogics. Society: Collection of scientific
works of the Rivne state humanitarian university. – Rivne :
publisher O. Zen‟, 2012. –347 s.
ISBN 978-617-601-024-1
Conception of the collection is based on scientific actualization
of methodological principles of humanitarian knowledge and
illumination of inner-practical potential of sciences about a man and
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UDC 1+37+316.3
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3
Editor in Chief:
L. M. Shugaeva – Doctor of Sciences (Philosophy), Professor, Head of
Philosophy Department of Rivne State Humanitarian University
Editorial Board:
I. I. Bulyha – Candidate of Philosophy, assistant professor of
philosophy of Rivne State Humanitarian University (Executive Editor).
V. V. Verbets’ – Doctor оf Sciences (Pedagogy), Professor, Head of
Arts and Pedagogics Department of Rivne State Humanitarian
University
M. M. Hon – Doctor of Sciences (Political Sciences), Professor, Head
of of Political Sciences Department of Rivne State Humanitarian
University.
V.I. Dokash – Doctor of Sciences (Philosophy), Professor, Head of
Sociology Department of Chernivtsi National University named after
Yuriy Fed‟kovych
T. D. Demjaniuk – Candidate of Pedagogy, Professor, Head of Theory
and methods of education Department of Rivne State Humanitarian
University, Honored Worker of Education of Ukraine.
I. M. Dychkivs’ka – Candidate of Pedagogy, Associate Professor of
the Department of Pedagogy and Psychology (preschool) of Rivne State
Humanitarian University, corresponding member of APSS (executive
editor).
S. I. Zhyliuk – Doctor of Sciences (History), Professor, Head of the
Department of Religious Studies of National University "Ostrog
Academy"
S. A. Lytvynenko – Doctor оf Sciences (Pedagogy), Professor,
Professor of Applied Psychology and Psychotherapy Department of
Rivne State Humanitarian University.
I. V. Malafiyik – Doctor оf Sciences (Pedagogy), Professor, Head of
Department of General an Social Pedagogy and acmeology of Rivne
State Humanitarian University, corresponding member of APSN.
R. V. Pavelkiv – Doctor оf Sciences (Psychology), Professor,
academician of the Academy of Sciences of Higher School of Ukraine,
Director of the Institute of Psychology and Education, the head of the
age and pedagogical psychology department of Rivne State
Humanitarian University, honored Educator of Ukraine.

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S. S. Pal’chevsky – Doctor оf Sciences (Pedagogy), Professor,
Professor of general education and acmeology Department of Rivne
State Humanitarian University, honored teacher of Ukraine.
O. B. Petrenko – Doctor оf Sciences (Pedagogy), Professor, Professor
of age and educational psychology Department of Rivne State
Humanitarian University.
T. I. Ponimans’ka – Candidate of Pedagogy, Professor, Vice-Rector,
Head of Department of Pedagogy and Psychology (preschool) of Rivne
State Humanitarian University, corresponding member of APSS,
excellent public educator of Ukraine.
R. M. Postolovs’ky – Candidate of History, Professor, Rector, Head of
World History Department of Rivne State Humanitarian University,
Honored Scientist of Ukraine, Corresponding member of International
Slavic Academy of Sciences, corresponding member of APSS.
P. Y. Sauh – Doctor of Sciences (Philosophy), professor, academician
of the Academy of Sciences of High School of Ukraine, Honored
Academician of the International Academy of Personnel, Rector, Head
of the Philosophy Department of Zhytomyr State Ivan Franko
University named after I. Franko, honored educator of Ukraine.
N. H. Stokolos – Doctor of Sciences (History), Professor, Head of
Philosophy and Social Sciences Department of Rivne Institute of
Slavonic Studies of Kyiv Slavic University.
G. M. Shvetsova-Vodka – Doctor of Sciences (History), Professor,
Professor of library and bibliography sciences Department of Rivne
State Humanitarian University.
P. L. Yarots’ky – Doctor of Sciences (Philosophy), Professor, Chief
Research Specialist of Religious Studies Department of the Institute of
Philosophy named after H. Skovoroda of National Academy of Sciences
of Ukraine.
Published under decision of the Academic Council
of Rivne State Humanitarian University
Protocol № 7 dated 27 January 2012.
Editorial address:
Department of Philosophy of Rivne State Humanitarian University,
Ostafov Str., 29, Rivne, 33027

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CONTENT
Philosophy
Babak I. V. 9 Phenomenology of national and ethnic
identity in the context of individual
self-awareness development
Dokash V. I. 17 Predestinational Eschatology
Lishchuk N. D. 24 Believer‟s Existential Motives of
Confessional Membership Option
in the Content of Modern Religious
Life Transformation
Mel‟nychuk M. S. 33 Philosophical and religious analysis
of modernization trends in the
Protestantism‟s art
Mel‟nychuk Y. I. 42 Orthodox sermon as a socio-cultural
achievement of the Ukrainian nation
Myshkov V. Y. 52 Old Believers polemical literature of
the 18th century and its philosophical
meaning
Kobernik N. I. 62 Social-cultural factors influencing
the worldview formation of cyril and
methodius
Rudenko N. M. 71 Problem of non-violence in
Christianity
Sugayeva L. M. 77 The main trends of religious
development in global world
Shamsutdynova-
Lebediuk T. N.
86 Modern relations of men and women
in Islam

6
Shevchuk K. S. 96 The main problems of Georgii Chelpanov
creative work in his Kyiv period
Pedagogics
Verbets‟ V. V. 109 Phenomenological principles
of students‟ spiritual world
Dziubyshyna N. B. 119 Reformation of education in the
context of Czech national revival
(the end of 18th
– the first half
of 19th
century)
Domanyuk O. M. 128 Forms of work of preschool
educational establishment and family
on issue of social development of
preschool children in the theory and
practice of preschool education
Kokareva A. M. 135 On the Problem of the Peculiarities
of Educational Process Organization
according to the Credit Module
Training Technology
Lytvynenko S. A.,
Pavelkiv K. M.
141 Formation of reflexive culture in the
professional training of future teachers
Mysyk I. H. 149 The peculiarities of the Institute
of Continuing Education in Ukraine
Myshkariova S. V. 162 Organizational basis of the orthodox
societies in Western Ukraine in the
interwar period (1921-1939)
Nechyporuk L. I. 169 Dialogue in the personality
communicative activities as a social
requirement of the 21 century

7
Pal‟chevsky S. S. 178 The problems of the educational
content in the light of it‟s modern
philosophy
Petruk L. P. 185 Thinking-speech culture formation
for specialists‟ for humanities in the
course of rhetoric studies
Rudenko V. M. 192 Pedagogical reflection of culture
under the educational globalization
Smolinchuk L. S. 201 Tests as a vital part of methodological
system in evaluation of educational
standards
Sorochyns‟ka T. A. 207 Principles of moral culture formation
of Soviet for teachers in Rivne
pedagogical institutions (1939–1950):
historical and pedagogical discourse
Tadeyeva I. M. 215 Qualities education in talented junior
schoolchildren
Tymochko I. B. 225 Creating of public libraries and
reading rooms as one of educational
and civic activities of the Volyn
braternities (second half of the XIX –
beginning of the XX centure)
Society
Hon M. M. 234 Peculiarities of the Ukrainian historical
memory formation during the
democratic transit
Hrypych S. N. 246 Informatization of modern society:
state, problems, prospects

8
Desyatnychuk I. O. 256 Freedom of speech and influence
of public opinion in Czechoslovakia
in the period of "Prague Spring"
Lukoms‟ka O. I. 267 State regulation levers of banking
investment activity in Ukraine
Pavelkiv R. V. 280 Understanding of individual moral
development in line with psychological
paradigm
Perzhun V. V. 292 Social solidarity as a factor
of consolidation of Ukrainian society
Stupnyts‟ka N. I.,
Stupnyts‟ky V. V.
302 Philosophy of TV leisure as a
reflection of the Ukrainian economy
Phylypovych L. O.,
Havrilova N. S.
311 Religious education in Ukraine: state
and prospectives
Shkriblyak M. V. 321 Historiosophical analysis of archival
sources about the role and place
of „secular element‟ in social and
religious processes of Berestechko and
post-Berestechko period
Yamnyts‟ky V. M. 337 Spirituality of a personality:
psychological approach

9
PHILOSOPHY
UDC:37.013.44:159.923.2
I. V. Babak
PHENOMENOLOGY OF NATIONAL AND
ETHNIC IDENTITY IN THE CONTEXT OF INDIVIDUAL
SELF-AWARENESS DEVELOPMENT
Іn this article, the interpretation issue of ethnical and national
identity as main factors of self-consciousness formation is being
examined, for identification of national and ethnical identity takes place
when the notion of nation is being interpreted as ethnical nation and
when national and ethnical identity denote different notions when the
idea of nation-state is considered.
Key concepts: identity, nation, ethnos, national identity, ethnical
identity.
Determination of the problem. The late XX – early XXI
centuries saw the growing interest to the phenomenon of identity, the
origins of one‟s nation and ethnicity observed in Ukraine and other
country with the general change of outlook.
This is what makes such research up-to-date. Very often when
looking into the issue of national and ethnic identity as the key factors
of conscious personality formation these notions are taken to be the
same or used interchangeably. Thus, the objective of the research is to
discern the idea of the category of "identity" and consider the categories
of both ethnic and national identities.
State of the scientific research of the problem. The categories
of identity and identification are relatively new for psychology and
sociology. Zigmund Freud was the first to point out the need of a child
to identify oneself with a particular outward object in that allows it to
grow cognizant of what it is itself. E. Ericsson was among the first who
pioneered the theory of identification. The academic stressed that an
indetity of an individual originates from personal association with
ceaseless existence in time and space dimensions and comes from the
acceptance of such association by others. Studying the human life cycle

10
he arrived at the conclusion that identity is "mechanisms of individual
integration into groups of different levels be it a family, work team,
people and general public". This way, the focus was on the social aspect
that validates idea of individual identity. Psychologists Adler, Allport,
Kettel, Rodgers and others look upon the category of identity as a
certain interpretive system that enables cognizance of similarity and
difference of separate objects as well as awareness of homogeneity of
an individual personality. In other words what is emphasized here is
individual an social aspects of identity formation.
With all the factors that condition the personal development it
makes sense to discern psycho-phisological, personal and social
identities. The former one assumes cognizant acceptance of an own
organism, unity of psychological and physiological processes that take
place within.
The second one finds its ground in the agreement of aims, motives
and value objectives. As the Ethnic reference book states the personal
identity takes in one‟s attitude to one‟s own past, present and future.
At the same time this category is characterized by agreement of
certain social norms, roles, statuses, and involves one‟s understanding
of personal belonging to the certain social group or category. It finds its
expression thru such main sorts of social identity as national and ethnic
identities.
The notion of ethnos comes from Greek (a stranger, a pagan) and
etymologically defines a herd, a group, a crowd of people, a people, a
tribe, a kin etc. The Dictionary of terms for intercultural communication
defines the term as "a category of evelotionary chain of genesis and
build-up of an ethnos in its broadest meaning". It entails the category of
ethnic identity the definition of which Ethnic dictionary gives as "a
sense of belonging to a certain ethnic community, and ones‟ uniformity
with other members that comes from the shared historical memory,
remembrances about the ancestors that binds one to their fatherland".
There are several conceptual percpectives of how to regard the
category of ethnic indentity. One of those considers the latter as
"development of processes of genetic selection and accommodation to
environment". Such ethnic identity is looked upon as a combination of
historic and cultural attributes, namely group self-title, common historic
memory, a sense of Fatherhood, etc.

11
Depending on the levels of individual self-consciousness and
homogeneity one observes either relaxation or reinforcement of one of
those components. Thus, some scholars like B. Andersen, F. Bart,
D. Gorovets and others consider the ethnic identity as a variable thing
that has a situational character.
The difference in this respect accounts for different typologies of
ethnic identities. American scholars J. Mackey, and F. Lewins define
four types of it. The first type is the one of minimum identity that takes
in accommodated indivudials with low ethnic self-awareness. The
second one is about the ones of relative ethnicity, these are those who
retain touch with the members of their ethnic group though their own
ethnic identity is developed inconsiderably. The third type involves the
marginal ethnicity that is attributed to so-called ethnic orphans who
have a clearly formed ethnic self-awareness yet have no touch with their
own ethnic group. The 4th
type of maximum ethnicity goes for
individuals with the high level of strong ethnic self-awareness who
actively contribute to the group activities and guard its interests.
Canadian ethnosociologist R. Breton comes up with a slightly
different typology based on the factors that unify an ethnic group. The
scholar defines the first type as the one of the identity based on the
specific objects of symbolic meaning (food, clothes, artwork). The
second type takes in individuals whose identity relates to traditions and
cultural life of the ethnic group. Identity that comes for the ethnicity
native tongue is the one of the third type while the fourth type derivates
from "friends" of own ethnos. The fifth type, according to R.Breton,
relates to identity formation of which takes place on the grounds of
needs and objectives of a certain ethnic group.
The nature of thnic indentity makes it multilevel. This way
individuals can be self-conscious of their belonging to ethnic groups of
different planes, for instance, a Ukrainian comes as an ethnos, while a
gutzul and a Slav stand for subethnos and meta~ethnic unity
respectively. In our view it is reasonable to apply this sort of typological
approach in regard to the caterogy of national ethnicity as well.
When evolving ethnic identification comes in few stages which
as the Jean Piazhe concept of a child development has it are correlated
with the stages of a child psychological formation that build up the idea
of belonging to the certain ethnic group. A 6~or 7 – year old child gets

12
only fragmentary and unsystematic of its ethnic belonging. In 2 years
time a native tongue and home location makes a child be clearly aware
of its ethnic origins. The age of 10–11 years forms understanding of
ethnic identity that comes from one´s unique history of a people,
specific cultural conventions that put one apart from other peoples or
ethnic groups. Consequently it leads to emotional and assessing
awareness of one´s belonging to a certain ethnic group in the time of
adolescence. Though J. Piazhe makes the notions of ethnic and national
identities equal, in our view these two are different in some respects.
The idea of national identity is derivative of an idea of the nation
where the latter comes as social and political category that outlines the
relations between a people and a state that takes in the citizens of this
very state. Arrival of a nation is defined by longtime processes that
establish interpersonal bonds within the group through a buildup of
social communication and mobility, and transformation of a political
system. Ernest Renan who came forth with the psychological theory of
nations claimed that a nation is, above of all, a great group of people
bonded with a spiritual principle, great solidarity and moral awareness.
He found a proponent of the theory in the American academic Walker
Connor who presumed that one of the main attributes of a nation is their
intuitive perceptions of common kinship and uniqueness. And
individual objectively at his birth comes to belong to a certain nation he
takes himself to be a part of the latter and identifies himself wit it.
The primitive society saw belonging to your kin or a tribe
regarded as one´s ethnos as a critical attribute of self-identification.
With a growth of the numbers of tribes initially and locally tied another
factor came to matter. It was culture that took in a native tongue and
religion. Once a national state emerged cultural attributes of self-
identification gave way to social and political ones. Establishment of
national states saw a simultaneous formation of national self-awareness
of an individual that consolidated people and made them more mobile
socially.
The category of "national" implies cultural attributes of a people
(language, religion, philosophy, genera outlook) while the category of
"ethnic" evolved through kinship relations that defined a belonging of
an individual to a certain group. This is can be regarded as the most
obvious difference between these two categories.

13
Thus, a national self-conscience forms in a particular period of
state history as a consequence of political, economic and social
processes that drive a society at this very moment. L. Zaliznyak
believes that Ukrainian ethnic nation formed throughout the period of
16-17th
c.c. as a result of social and cultural processes of the epoch.
J. Piagei identifies the notion of ethnic and national identity,
although, in our opinion, there existed a significant difference.
Definitions of national identity stems from the concept of
"nation", which refers to the socio-political category that indicates
relationships with people of a certain country and combines the citizens
of this state. Because of nations is the result of a long process of
developing interpersonal relationships between group members through
the development of social communication and mobility, transformation
of the political system. Founder psychological theory of nations, Ernest
Renan, noted that the nation – "is, above all, a large group of people
united by a spiritual principle, great solidarity and moral
consciousness" [1, p. 223]. Similar opinion has American scientist
Walker Connor. He noted that one of the main features of the nation is‟
intuitive sense of kinship and uniqueness" [1, p. 223]. Individual
objectively from birth belongs to a nation, he considers himself a part of
it, that identifies itself with it.
So in primitive society was the main feature of identification
belonging to a tribal group, means ethnicity. With an increasing number
of communities of the same type and their relatives from each location
to the forefront another unifying factor – the culture, the basis of which
at the time was the language, religion. With the emergence of the
nation-state cultural factors identify changing socio-political.
Simultaneously with the formation of national states to consolidate
population and its social mobility emerging national consciousness of
the individual.
Category indicates the national cultural characteristics of the
people (language, religion, philosophy, and worldview). While the term
"ethnic" arose from blood ties, that indicates the individual belonging to
a particular ethnic group. This is what we think is the difference
between national and ethnic categories.
Thus, national identity is formed in a specific historical period of
development of the state as a result of political, economic and social

14
processes that prevail in society. According to L. Zaliznjak [4]
Ukrainian nation was formed during the XVI-XIX centuries. Influenced
by social and cultural processes of the time. With XVII century and
nineteenth centuries ethnic consciousness was transformed into a
national liberation wars as a result, the common market, the formation
of language, national culture, which led to the formation of national
identity. In turn, the basis of national identity is national identity. It
follows the definition of national identity as "forms and processes in
which there is self-identification of individuals with a certain national
community" (with M. Makhniy) [5, p. 60]. At the same time, a sense of
national unity does not arise spontaneously, and, largely, is formed as a
result of purposeful activity of parents, caregivers, teachers, and public
policy.
According to surveys conducted by the Kiev International
Institute of Sociology, the determining factors of the nation 51.1% of
respondents indicated the language [8, p. 8]. But there is a
contradiction – in one state citizens can communicate with two or more
languages. In Ukraine, for example, during the Soviet era Ukrainian
language was demeaning, optional for study. In the independent state of
the Ukrainian language enshrined constitutionally, but in spite of this, as
noted above, a significant percentage of native Ukrainian consider
Russian language as their native language. So, the question, "What
language do you think native?" 60.64% chose the Ukrainian language,
36.63% consider Russian their native, and the remaining respondents
chose another language [8, p. 6]. Also, the main feature of the nation‟s
41.06% of the respondents called culture. And at different stages of its
development, as a consolidating factor, stopped, there was destruction
of the achievements of the nation. Today the situation has improved
though, but due to the difficult economic situation, not enough support
for the rehabilitation and further development.
Simultaneously a significant role in the formation of the
Ukrainian nation plays a religion. But in Soviet times, there were no
new religious formations, and the Orthodox Church was in decline.
Lack of religious education, we believe contribute to the moral
degeneration of the nation. Therefore, at the present stage of
development of the state focuses on the restoration of religious
traditions as a source of renewal and memory consolidation.

15
However, national identity includes and political identity that is
formed in the process of formation of separate states, and as a result –
the creation of political and social institutions, the main task – the
constitution of political community and distinguish among other
communities. It follows that the concept of national identity synthesizes
how cultural factors and socio-political.
In the book "National identity" Anthony D. Smith identifies five
key elements of national identity:
1) historic territory, or homeland;
2) historical memory;
3) a common mass culture;
4) common legal rights and duties of all members of the national
community;
5) a common economy with the ability to move within the
national territory [3].
M. Ihnatyef identifies the following elements of national identity:
- Community of equal citizens;
- Patriotism, which is shared by all representatives of political
practices and beliefs [2].
Ethnic identities as a scientist examines a set of language,
religion, traditions, simultaneously, are integral elements of the national
identity [2].
Thus, the phenomenon of national identity lies in recognizing
individual a part of the community and because of the existence in it.
The formation of national identity is a series of stages in its
formation. For example, A. Volkogonov and I. Tatarenko identified
three main phases:
1. Phase of ethnic differentiation. At this stage, the awareness of
their own group, the differences between we and they.
2. Phase of development of auto-and hetero-stereotypes. Formed
national character, knowledge of psychological features not only their
ethnic group, but also other ethnic groups. Ethnic stereotypes create a
system that collects standardized collective experience and is part of the
mass consciousness.
3. Phase of formulating national ideal. This stage is a kind of
combination of the previous two, because the idea of combining their
own ethnic group and its social and historical value orientation. At this

16
stage, emerging model of the future, the foundation of which is the
partial or complete change in the established order of things [2].
The organization of national identity mainly distinguishes two
components [2]: cognitive and affective components. Such as
knowledge, understanding of the peculiarities of their own group and an
awareness of it that have motivated ethnic differentiation signs, and a
sense of belonging to the community, assessment of its own position in
the union.
Conclusions. Thus guided by research of Anthony D. Smith and
O. Volkogonov, I. Tatarenko the national identity is seen as belonging
to a particular individual national community based on certain spiritual
and psychological characteristics of the individual, which are formed in
the process of socialization in a historic environment and manifest
lifestyle of the individual. Meanwhile, as the ethnic identity of the
individual – is the awareness of being part of a particular ethnic
community. Accordingly, awareness of their own national identity and
perception of themselves as members of ethnic groups not only provides
optimum socialization of the individual, but also allows for personal
fulfillment in the process of matching their own attitudes, beliefs,
values, norms of one national community to which a person identifies
himself. Therefore, in our opinion, that the identification of the concepts
of "ethnic identity" and "national identity" is possible only when the
concept of nation is treated as an "ethnic nation", and have different
meanings when talking about "nation-state."
List of sources and literature
1. Бацевич Ф. С. Словник термінів міжкультурної комунікації /
Ф. С. Барцевич. – К. : Довіра, 2007. – 205 с.
2. Волкогонова О., Татаренко И. Этническая идентификация или
искушение национализмом [Електронний ресурс]. – Режим
доступу:
http://www.hse.Ru/journals/wrldross/vol01_2/volkogonova.htm.
3. Эриксон Э. Идентичность: юность и кризис [Електронний
ресурс]. – Режим доступу:
http://www.zipsites.ru/psy/psylib/info.
4. Залізняк Л. Від склавинів до української нації [Електронний
ресурс]. – Режим доступу:

17
http://militaryhistory.narod.ru/natiota4yn.html.
5. Картунов О. В. Вступ до етнополітології: Науково-навчальний
посібник / О. В. Картунов – К. : ІЕУГП, 1999. – 300 с.
6. Рудницька Т. Етнічний довідник [Електронний ресурс]. –
Режим доступу: http://etno.uaweb.org/glossary/i.html.
7. Сміт Ентоні Д. «Національна ідентичність» / Д. Ентоні Сміт. –
К. : Основи, 1994. – 224 с.
8. Хмелько В. Лінгво-етнічна структура України: регіональні
особливості та тенденції змін за роки незалежності /
В. Хмелько // Наукові записки НаУКМА. – Соціологічні
науки. – Т. 32. – 2004. – С. 3–15.
UDC: 9274.38-175(492) „15/16”
V. I. Dokash
PREDESTINATIONAL ESCHATOLOGY
The article examines the predestinatsion eschatology of Jacob
Arminius, it shows the position regarding the theory of
predetermination of Calvinism. Displayed specific doctrine of
arminianism – the concept of universalism, which will be saved for all,
not just selected ones.
Keywords: predetermination, infrasupralapsarism,
supralapsarism, salvation, grace, soteriology, universal redemption,
free will.
When it goes about Reformation in modern scientific literature, it
is all about such personalities, as Luter, Calvin, Tsvinger, and
sometimes Muntser. One forgets about the fact, that all of them used to
have opponents. That‟s why, it should be pointed out, that there is an
opinion among the Protestant theologians, which originated from the
XVI century, when two traditions came into being – Calvinism and
Arminianism: it seems impossible to imagine the Reformation period in
the history of Protestantism without John Calvin and Jacob Arminian.
Both of them are considered to be the founders of Reformation
movement, since they created the fundamental principles of
Protestantism. Thus, in terms of our study we will deal with the analysis

18
of the eschatological ideas of these theologians, in particular the
debatable problems, arising among them.
It‟s should be pointed out that there were a lot of discussions
between these theologians primarily about the doctrine of predefinition,
which they called predestination (the concept, created by J. Calvin to
name the theory dealing with the human fate, destined before the world
creation. He rejected the opportunity for the human to deserve salvation
by himself or to change his fate; he promised salvation only for the
chosen ones, absolutized the principle of inevitability of mercy
(guarantees the salvation for the chosen ones). Calvin understands it as
undoubted double choice of some people for salvation, others – for
elimination. Protestant theologian A. Negrov considers that basically,
the dispute concerned 5 points of the theory of predestination as an
eschatological program of salvation: a) the human‟s Fall; b) the God‟s
work to choose the human for salvation; c) the global salvation of
mankind through Christ‟s death; d) the nature of God‟s mercy; e) the
possibility to loe salvation [3, p. 67]. According to A. Negrov, neither
Arminius nor Calvin had created 5 points of predestination, which
define the dogmas of Calvinism and Arminianism [3, p. 69].
Taking into account the fact, that the problem of correlation of
predestination theory and Calvin‟s doctrine of predestination lacks
detailed study, it seems logical to analyze these opposing definitions
and to conduct the comparative analysis of these approaches in terms of
salvation problem.
The aim of this article is to define the peculiarities of Jacob
Arminius‟ predestination eschatology and its difference from Calvin‟s
theory of predestination.
The aim defines the following tasks:
1. To analyze the doctrine about predestinational theology;
2. To conduct a research on the theory of freedom of human‟s
will in choice of salvation;
3. To conduct a comparative analysis of basic principles of
predestinational eschatology and Calvin‟s theory of predestination.
The problem under investigation is not studied enough. Few
scientists and theologians have investigated it, among them: D. Korner,
T. Lein, A. Negrov, S. Sannikov, S. Golovaschenko, B. Hegglund and
others.

19
Determination of the problem. Theologians have different
points of view on the problem of predestination – the choice according
to the realization of eschatological principles of salvation. It was mostly
criticized by Arminians, whose leader, the Danish theologian Jacob
Harmandzon (1560–1609), took the Latin name of Arminius. The basic
feature of Arminius‟ theory is the idea of predestination (predefinition),
which, though, is understood in a different way than by Calvin, and
which in this way gave birth to an alternative direction. According to
this, Arminianism can be considered a reaction to the Calvin‟s doctrine
of predestination.
In his work "Announcement of opinions" (1608) Arminius
rejected the idea of Augustine Calvin – the idea of undoubted choice
that God chooses people before salvation in spite of their
virtues [2, p. 195]. However, Arminius agreed with the fact, that the
ability of doing something good depends on accepting God – mercy.
Besides, Arminius gave a man freedom to accept or to refuse from this
mercy or salvation correspondingly. Thus, God‟s choice
(predestination) of people, according to Arminius, isn‟t founded on
God‟s separate choice, but on the preknowledge of human‟s
choice [2, p. 86]. Rejecting ultra-predestinational ideas, Arminius
suggested new understanding of eschato-soteriological ideas of Calvin,
emphasizing the incompatibility of Calvin‟s statements about the fact
that God can be the initiator of sin and also about the fact that a human
is always manipulated by God‟s power [3, p. 69].
It should be pointed out that only after a year on Arminius‟ death
(1610) his followers formulated their theory of predestinational
theology and explicably reflected their ideas in a number of works, first
of all in the document, called "Remonstrance" (Latin Remonstro –
refuse), which was presented to the Danish government (Calvinism was
an official religion those days). That document looked like a
systematized answers to the Calvin‟s dogmas [3, p. 69-70}. Thus, there
is an opinion, that Arminianism started with Remonstrance, in other
words, with the application from the 14th
of January 1610, which
revealed 5 articles, representing disagreement with the predestination
doctrine. Remonstrance was signed by 46 church preachers of the Dutch
Reformational Church. The first part of Remonstrance included the
protest against supralapsarism (Calvin‟s theory about the fact, that

20
predefinition on salvation existed before the Fall, and it was exactly it,
which led to the Fall) and infrasupralapsarism (Calvin‟s theory which
confirms the fault of a human in his Fall, and only after the Fall God‟s
predestination revealed itself, choosing some people for elimination and
others for salvation) and also against the idea of limited expiation
(Protestant theory about the fact that only predestined chosen humans
have the right to be saved, which is traditional for Calvinists) and the
theory of eternal safety of a Christian, the idea of which lies in the fact,
that predestined and saved people would under no circumstances lose
salvation. The second part of Remonstrance dealt with understanding
the doctrine of choosing:
a) predestination is determined by faith, condemnation – by
unfaith;
b) Jesus Christ redeemed everybody through his death, but only
believers will receive forgiveness;
c) faith doesn‟t come from human, but from God;
d) mercy is beyond everything;
e) it helps to stay in faith till the end and to save
oneself [2, p. 186].
As you can see, everything in the five articles of Remonstrance
clearly points to human free will and its part in the process of salvation.
Arminius, similarly to Calvin, considered the man absolutely sinful, and
he didn‟t believe that people could choose the side of God of their own
free will. However, when Calvin went much further and stated that
Salvation was inevitable (meaning that it didn‟t depend on the sinner‟s
personal desire to be saved), Arminius claimed that God‟s mercy could
merely provide balance for the sinful elements in our souls, so that we
could decided on our own whether or not we wanted to be saved. We
ought to note that unfortunately most of Calvinists consciously or
without thinking accused Arminianism of pardoning the man for his
righteous merits or good deeds [1, p. 54–55]. Accordingly, in return,
Arminians often deliberately distorted the teachings of Calvinism,
stating that its followers allowed people to live irresponsibly, since they
were already pardoned for every misdeed ever committed.
It should be stressed that the dispute between Arminianism and
Calvinism continued during the entire history of Christianity and had
reached its culmination in the XX century [4, p. 301–302]. Arminius

21
distrusted the eschatological fate of the principle of predestination when
he created the teaching of the all-embracing mercy (which was reserved
only for the chosen in Calvinism). On the ground of this belief
Arminius also rejected the teaching of eternal damnation [1, p. 54–55]
that was a characteristic part of Calvinism.
Arminian positions in defense of human free will, as opposed to
the teaching of predestination, were listed in the following five articles
of Remonstrance:
1. Predestination is not absolute but conditional (since the final
salvation depends on human free will).
2. The ultimate redemption (salvation is offered to everyone, but
only those who truly believe can receive it).
3. The man has the right of free will, but only his faith can bring
salvation (as he cannot achieve it and be redeemed without God‟s
mercy in Christ through the Holy Spirit).
4. Overcoming of salvation (God‟s mercy is all-embracing, but
not everyone is willing to accept it).
5. Lack of confidence in the inevitability of salvation for the
chosen (because the Gospels do not declare that salvation, once
achieved, cannot be lost again) [1, p. 499–500; 3, p. 70–71].`
When we examine the eschatological functionality of the doctrine
of predestination in the scope of these articles, we can clearly see the
essential difference when comparing it with the Calvinistic approach.
First of all, if Calvin brings out predestination of salvation and places it
ahead of the predefined will of God, Arminius talks about God‟s
sovereignty. Secondly, Arminius, unlike Calvin, raises the question of
salvation for everyone who is willing to accept Christ‟s mercy. Thirdly,
even if he relates salvation to God‟s mercy, Arminius never stops taking
into consideration human free will, when Calvin rejects it completely.
And fourthly, if Calvin declares the inevitability of predestination for
the chosen, Arminius assumes the possibility of the loss of salvation.
Revisiting the five principles of predestination which disagree
with Calvinistic dogma, we can discover numerous interpretational
differences, provided by Arminius‟s followers. For instance, if they do
not reject Calvin‟s idea of the sinful, Jacob Arminius considers the "sin"
more like a "necessity" than a "loss". Yet he also finds human will
extremely weak and not worthy of salvation without God‟s mercy.

22
In common opinion, the followers of Calvin accused Arminius of
being biased when he correlated salvation and human deeds or human
free will, since in his teachings the human couldn‟t accept God without
his mercy, and yet people were able to resist God‟s intentions by
voluntarily committing evil acts. At that Arminians believed that not only
the chosen ones, but all people were capable of answering the Gospel
calling (it was another cardinal disagreement with Calvinism). Arminians
claimed that without God‟s mercy there could be no salvation. The
degree of sinfulness or righteousness had little to no effect on human
ability to choose "good" by turning to God, or "evil" by rejecting
presented salvation. According to their doctrine, God in his mercy,
through the sacrifice of Jesus Christ, had opened to all men the possibility
to be saved from eternal damnation (Jhn. 3:16), but the ultimate decision
to accept salvation remained entirely in the hands of the human [3, p. 74–
75].
There is yet another contradictory matter of "unconditional
atonement" which Arminians did not discard, but reinterpreted in a
radically new way: 1) Christ was predestined to be the savior on
mankind; 2) those who believed in Christ were consequently
predetermined to salvation, and the unbelievers were fated to go to hell;
the acceptance or refusal of Christ had no connection to God‟s divine
plans; 3)God ruled over people wisely and justly by offering them the
means of faith and repentance; 4) the enactment of salvation or
damnation of a particular person was based on God‟s predestination for
those who would accept his forgiveness and be saved, as well as for
those who refused it and consequently were doomed. Taking it all into
account, the general conclusion was such that the believers in Christ
were fated to be saved, but the acceptance or refusal alone was not
predestined by God.
Acknowledging God‟s sovereignty, without endowing it with
absolute power, Arminians believed that God‟s spirit or his divine will
always remained an inseparable part of his heavenly character, and thus
it was equally righteous, loving and just when dealing with sinners as
well as with those who deserved to be saved.
Appealing to the principle of justice, Arminians, unlike
Calvinists, supposed that all people – not only the chosen ones – were
capable of accepting the gift of salvation which was universally offered

23
by Jesus Christ [3, p. 76–78].
In the context of the discussion of Christ‟s redemptive sacrifice,
there were several points of view on the subject of atonement for human
sins; one of the was the so-called "unlimited universalism" (Christ‟s
sacrifice allowed everyone to be saved, that idea was supported by the
Universal church and Arminius‟s followers); "inconsistent
universalism" (the protestant doctrine, according to it, God had
premeditated salvation, but not everyone was fated to be saved)
accepted by a number of liberal theologians, Lutherans and certain
Arminians; and, finally, "restricted salvation" of Calvinists, who
supposed that God‟s will as a means of deliverance was directed
towards everyone, however, only those who accepted the Gospels, or
the good news of salvations, were predestined to be saved – that idea
also became an integral part of the theory of "limited
universalism" [3, p. 79–81].
The central point that unites the theological theories of Arminius
and Calvin is that salvation cannot be achieved without mercy, since the
consequences of the Fall make it impossible for the man to save himself
alone. However, Arminius denied the principle of inevitable salvation.
According to his conviction, the human can accept or deny not only the
good news of salvation in faith, but the salvation itself (freedom of
human will makes it possible). Since this gift is offered as a free choice,
it is considered "acceptable by all" in Arminianism (Calvinists consider
it an act of human will, without the consequences of potential
acceptance or refusal) [3, p. 82–83].
Calvinists and Arminians also disagree on their interpretations of
the principles of the insistency (or firmness) of saints. If Calvinists
claim that the chosen ones remain firm to the end, Arminians, without
rejecting the possibility of the saints to keep firm in their convictions
and ultimately be saved, suppose that any believer in Christ is capable
of loosing his faith which leads to damnation. They also accept the
possibility of consequential forgiveness and redemption which they
consider "repeated conversion" or a renewal of the very first, original
repentance [3, p. 84–85].
Conclusions. Summing up our analytical studies, we can say that
the eschatological views of Jacob Arminius are more realistic and
positive than those of John Calvin. Predestinational eschatology of

24
Arminius has a strong propensity toward anthropocentrism, while the
one of Calvinism is absolutely christocentric. If Calvin offers the man
only the faith in the potentiality of salvation, Arminius makes
everything depend entirely on human free will. Arminius, realistically
considering the phenomena of faith, rejects the Calvinistic principle of
inevitable predestination and accepts not only the loss of faith, but also
the possibility of the right to accept salvation once again through
repentance. The predestinational eschatology of Jacob Arminius doesn‟t
limit the number of those people who can be saved; it anticipates the
possibility of salvation of everyone on the basis of consistent faith and
God‟s mercy.
1. Корнер, Дэниэл Д. Вечное спасение на условии веры / Корнер,
Дэниэл Д. – Title Verlag, 2003. – 588 с.
2. Лейн Тони. Христианские мыслители: Пер. с англ. / Тони
Лейн. – СПб., 1997. – 352 с.
3. Негров Александр. Кальвинизм и арминианизм. Сравнение
доктрин / А. Негров // Богомыслие. – Вып. № 6. –
Одесса, 1997. – С. 677–88.
4. Санников С. В. Двадцать веков христианства. Второе
тысячелетие / С. В. Санников. – Учебное пособие по истории
христианства: В 2-х т. – Одесса, 2001. – Т. 2. – 700 с.
UDC: 291.4
N. D. Lishchuk
BELIEVER’S EXISTENTIAL MOTIVES OF
CONFESSIONAL MEMBERSHP OPTION IN THE CONTENT
OF MODERN RELIGIOUS LIFE TRANSFORMATION
The article deals with the modern person’s motivation of choice
of belief as the search of way out from the "unreal existence".
Humanism based on the principles of Christianity causes the necessity
of independent responsibility for the fullness of life. The perspective of
constructive religious life transformations in Ukraine is connected with

25
the growth of influence of the directions that accent belief as self-
determination of a person.
Key words: social interaction, an active activity, personal faith,
salvation, freedom, responsibility, evangelical Protestantism.
Determination of the problem. After political declaration of exit
from totalitarian forms of social organization and the proclamation of
Ukraine‟s European choice the biggest challenge of the present stage of
national history is the formation of a new way of life with a new
outlook and behavior. Recreation of old forms of social interaction is
impossible because of the loss of their system background. Hence, it is
appropriately to identify new incentive factors of effective social
cooperation. In a totalitarian country different means of individual
activity, constructive initiative and enterprise of its citizens are of
particular importance. New social ideology requires support in such
forms of social consciousness, which have the most widespread impact
and admittance. The combination of these elements are inherent in
religion. The Soviet regime artificially restrained deployment of self
religious communities, thus overcoming ideological alternative and
recognizing its effectiveness veiledly. As since religion can become a
driving force of positive social changes in Ukraine the impact on the
organization of individual and social life, which is carried out by
associations of evangelical Protestants should be examined. First, these
areas of modern Christianity do not have internal church status
differences resolved by Ukrainian Orthodoxy that prevent the
unification of society. Secondly, the successful development of
European countries of the modern epoch and the USA is associated with
the influence of Protestantism.
General analyses of studies of the problem. Ukrainian scholars
have resorted to a comparative analysis of the Protestant communities
abroad and Ukraine, and they apply the method of historical analogy,
investigating a question of the social transformation and the emergence
of civil society in Ukraine. Various aspects of these issues are examined
by such authors as P. Yarotsky, V. Liubaschenko, M. Cherenkov,
O. Spys and others. The articles and monographs reflect methodological
principles of philosophical and religious studies of Protestantism and its
main directions. The position of consideration of Protestant
denominations as a phenomenon of culture is perspective one.

26
A universal side of culture comes forward as an alternative to
ideological monologism of the previous position of opposition to some
historical forms of Christianity. These aspects, in particular, are
examined in the works of V. Litvinov and S. Shkil.
A position of consideration of the modern protestantism as a
factor of religious freedom has a constructive content. Ukrainian
scholars - P. Yarotsky, V. Liubaschenko, V. Nichyk analyze the issue of
religious freedom in the context of existential aspects of sacred life. In
these works the authors draw a reasoned conclusion as for general
trends of Ukrainian classical philosophy to examine religious ideas in
connection with existential questions.
The a im of the article. In spite of the specific historical differences
of the content of life different epochs and generations the problem of
realization of an individual of himself as a subject of being is still urgent
because of the constant reproduction of its fundamental attributes. In the
philosophy of the twentieth century this problem was considered from
positions that are different from the methodological requirements of the
paradigm of postmodernism of the XXI century, and it encourages the
establishment of dialogic communication and pluralism.
In this approach, not a single ideological position can be the only
correct one, and the one that exhausts the true meaning of any of the
issue. In this connection, it is expedient to analyze whether the direction
of modern Christianity offer constructive guidance on the challenges of
freedom, or offer "escape from freedom" through the entire external
regulation of lifestyle. In this subject any direction of modern
Protestantism should be investigated, and especially Pentecostalism
should be investigated which is the most common in Ukraine.
The main material. Pentecostalism as a direction of the
evangelical Protestantism is based on the belief in personal salvation
through personal faith. Emphasis on a personal content here is not
defined by anthropocentric self-sufficiency, as it has happened in
various historical forms of ideological paradigms. Stressing allocation
of a person‟s position in formation of his life behavior, evangelical
Protestantism is based on Christian theology. Defining principles of
human existence are submitted beyond the human world here. Personal
nature of faith relates to revealing to subjectivity of a believers
behavioral orientations. Since a believer is a conscious subject in the

27
acts of faith, and not a passive object of ritual manipulations, the
measure of his freedom and responsibility is increasing.
Protestant evangelical movement essence as representatives of a
radical reformation is found in declaring their independence from
government and politics. The evangelical community is not focused on
isolation from public life, but distinguishable from the subordination of
social hierarchy. Not a single person, following a status or economic
grounds of ambitious claims to dispose lives of others, can not reach the
level of capabilities of the Trinity. This basic idea of Christian teaching
is an essential element of conservative evangelical faith content that
defines the limits of human identification. An underlined difference of
God and human nature characterizes the essence of theocentrical
outlook which Protestantism does not change. Man is not equal to God
in the possibilities, so man is not able to obtain salvation. Protestantism
advocates this study of Christian soteriology by teaching people not to
go wrong by life choices. What combination of radical and conservative
elements of evangelical movement does contribute to their rapid spread
in different continents? Why is evangelical Christianity growing more
dynamically than historical churches, if, in pertinent remark of
M. Cherenkov: "In today‟s world, people do not inherited religion, they
choose it?" [1, p.66].
In the case of spiritual searching, selecting areas for development
and communication modern man first shows interest to those forms of
communication that are different from the known and familiar ways of
social interaction. Having a choice in the search for faith, the individual
is trying to compensate the absence or lack of severity of response to his
requests known for him by social institutions. Institutionalized form of
organized interaction of programmed functions that minimizes the
importance of personal manifestations of the individual, is one of the
definitions of "unreal being" in the philosophy of existentialism.
If the experience a previous relationship is suffering due to lack
of disinterested attention, sympathy from others, a person, keeping hope
for positive changes, looks for fundamentally different basis for
communication. When a person‟s loneliness is associated with a
permanent impression of undervaluing of his merits and possibilities, he
finds the need to go beyond the limits of previous ideological
orientations, including religious.

28
Exploring religious experience in its diversity, William James
opposes the church and evangelical faith as a social institution and as
the appointment and status of spiritual life. Identification of
evangelical Christians as members of the spiritual movement
determines V. Haradzha determines in such way: "Not as a public
authority, not as a church – organized force, but primarily as a
spiritual and moral force, religion now has the opportunity to enter
into dialogue with the world, whose fate now depends on the moral
capacity of society, from the solution of global problems" [3, p. 215].
After an initial refusal to focus on the materiality of the hierarchical
division of social and religious life, as well as qualitative
heterogeneity of the late Protestantism as a spiritual movement it is
open to representatives of any social strata. Dynamic spread of this
movement is associated with openness to finding new forms of
relations between subjects of social structure.
Membership in the Protestant community with its social and
theological position encourages the individual to activity. Activity as a
normal everyday behavior is part of media rights as a subject of
individual and social life. Subjective activity is not considered to be a
prerogative of some famous people. Isolation of a human from mass
does not provide for its opposition to others. The essence of this change
in the relationship that stop the practice of dissolving the individual
nature of the mass. Understanding of being chosen becomes different
from previous corporate traditionalist norms of justification. In a
previous history of Christianity religious institutions allocated just for
themselves a closeness to God and brokering the appointment of its own
mission to determine the mass form of communication with the Creator.
With the appearence of Protestantism faith had to awaken in man
different way of orientation of behavior, because there was a public
demand of capitalism, which began to emerge at a greater measure of
autonomy of the individual. So "human dignity which was often
neglected by historic churches through denial of human rights for direct
communication with God was restored" [6, p. 37]. Immediacy
implement human tasks in harmony with religion at this time and with
similar demands turn to self-responsibility in all these spheres. As since
modern civilization has not departed from this set orientation, and has
reasons to deepen it, should further consider the relationship of renewed

29
Protestant religion with renewed dignity. Can this renewal be a basis for
overcoming the alienation between people and leaving the "unreal life"?
Human dignity in the context of its direct relationship with God
means to determine its capacity to a level of communication, and that it
is worth it. God‟s perfection requires improvement from man himself
who is a direct participant of communication. A removal initiates
changes intermediaries and former static image of man.
Activity is a basis of the dynamic transformation of the individual
and his relationship. A negative motivation of alienation changes – "I
do it for someone, but not for myself. "The level of freedom that opens
to believers the later Protestantism is not only a present, but also it is a
test. This is particularly evident when considering the history of the
Evangelical Church during the totalitarian state. Freed from what it did
before the church, the believer gets rid of guaranteed care, a choice
made by others. Responsibility of permanent search for solutions lies on
a believer. Protestant author V. Karpunin observes: "Freedom could
give people "a burden "because its implementation is often associated
with overcoming of doubts and hesitations, with sustained resistance to
suffering, with worthy endurance to carry a cross, which God put on
each of us" [ 4, p. 30]. The difference between religious and secular
understanding of freedom is explained by comparing of their results.
Proclamation of complete independence of free personality, which is
itself a support often leads to rampant acts of tyranny. Christian authors
explain the importance of the principle of solidarity (subsidiarity) that
balances self-determination of a person. H. Neuhaus justifies it this
way: "The principle of subsidiarity puts the human person at the center
of making any decisions, so that the community becomes closer to the
man and his problems and thus proclaims priority of small living
environments to large anonymous community" [5, p. 51]. Restriction of
personality in teaching of modern evangelical Protestants is determined
not by control of other people, but by the objective correlation of
elements of a being that in religious interpretations is expressed as a
lack of comparability of God and man. Freedom of the life process as an
indefinite flow reflects the irrationality of the human dimensions of
existence. Manifestation of superhuman irrationality in expression of
freedom the evangelical Protestantism examines through the idea of
being chosen. Exclusivity does not come from causation available to a

30
human thinking and it does not subject to their unambiguous simplicity.
Only God as the determining basis of the laws of existance is its source.
Human freedom can not be absolute, because a person does not have the
characteristics and capabilities of the absolute.
Thus, the guide and support of human freedom is God. "God
speaks to a personality, to the individual, and therefore you can not hide
behind the other, you can not dissolve in a meeting of people but you
have to bear personal responsibility before Him" [6, p. 33] – explains the
representative of evangelical Protestantism I. Podberezkyi. Issues that go
beyond human capabilities of salvation and eternal life, go beyond human
freedom. The Bible directly expresses these boundaries through Christ‟s
answer to the question of desciples "Who can be saved?": "It is not
possible for a man." History and purpose of God coming to the earth is
connected with the inability for the person to solve the question of
salvation. The idea of a primary human sinfulness is defined by real
limitations of the human race. The humanity can‟t solve the problem of
sin, therefore, the humanity can not be guided by the principle of internal
self-determination of tribal life. Thus stating the sinfulness of a man, his
connectedness with the evil the Protestant doctrine does not permit
freedom of evil and sin in any case. Evil – is something that exists and is
inherent in man, but it is not what it should be, as an acceptable norm.
Since the determination of a human being is beyond the possibilities of a
human race, and the norms of moral goodness in their biblical meaning
reflect the ontological significance of constructively creative orientation
of behavior. In moral prescriptions of the doctrine of evangelical
Protestantism our contemporary in search of a new faith, finds a support
of one‟s hope for the best, because one is convinced in the lack of
necessary character of evil. At the same time the required content is
proved by not only correlation of the world‟s existential definitions, but
also by the understanding of life as formation. On the human level, this
creates a demand for fair labor, which stands out among the most visible
signs of evangelical Christianity and stems from their content.
Protestantism in general has changed the previous value
orientation of religious activities. In medieval times the religiosity
expressed through mystical contemplation; Protestantism has
established a norm of activities both in church and in everyday life. A
demand for active relation to reality, which is the only way to convert

31
and save the world, connects other parts of evangelical faith of its
eschatology. The definition of finitude of human existence orientates
the problem of the sense of life on limitation of personal consumption
and waste, motivates charity and enterprise.
Charity or stimulation of enterprise is not essential for understanding
the motivation of commitment to late Protestant directions. The
combination of these behavioral requirements is important, because none of
these elements in this system of belief is not the goal in itself. Activity of
abeliever in its directions foresees an achievement of well-being with a
social result, but not with individual or collective result.
By focusing on the allocation of the individual as a subject of
forming of his own views and behavior the same individual is
accostomed not to oppose his needs and desires of others, and to act on
the basis of solidarity. The emphasis on the necessity of solidarity in
conjunction with the requirements of the general welfare attracts to
evangelical Protestants those citizens for whom the outlook is a
significant issue of patriotism.
The idea of necessity of achievement a welfare by the individual
not for everyone, but for himself – this idea meets the objectives of a
market economy. The combination of a market and private property, as
the real history shows,can make extremely dehumanizuyuchyy impact
on the individual, on the one hand, or it can lead to situations of loss of
the meaning of existence on the other. Both extremes are closely linked
with the forms and manifestations of alienation of "unreal being."
Therefore, the behavioral system of recommendations as for directions
of evangelical Protestantism continues to rely on a combination of
moral and economic values which is mentioned M. Weber‟s work "The
Protestant Ethic and the Spirit of Capitalism." A source of problems
facing the man, are not the type of economic relationship itself. The
later Protestant doctrine proposes the organization of life, based on
entry of a human in the real world as it is. According to biblical
teaching, private ownership is the right for a person‟s trust of
management of things that ultimately belong to the Creator. Through
the work a man can not only be approved by the Executive functions,
but also to create, to manifest himself.. Self-expression in creation as
the ability is considered a reflection of human Godlikeness. They argue
that the work expresses a human nature, so it is a vocation of a man, and

32
an entreprise as a creative approach to labor is connected with the desire
to make a profit that exceeds the required measure of family support.
The growth of profit doesn‟t have a sel – consumer aim,it is not a sign
of higher values of some people over others. Human talents are God‟s
gifts, they are presented possibilities of individual origin and
destination. Charity through internally motivated intentions must reflect
a believer‟s assimilation of a moral duty, his grateful understanding of
God‟s grace, the origin of life success from the Creator‟s suppor. In this
connection we can emphasize on key element of Pentecostalism- the
doctrine of one of the most common denominations of evangelical
Protestantism. Here, more than in other directions, the stress is laid on
arguments that human capabilities which are higher than natural
average level and are determined by the manifestation of grace through
receiving spiritual gifts because of the baptism of the Holy Spirit.
Conclusions. A modern globalized society despite of the
considerable impact of scientific and technological achievements show
a great interest in matters of religion. In particular, a confessional
dynamics is the element of social transformations in the world and in
Ukraine. The question of motivation of choice of a belief as a person‟s
ideologically – behavioral orientation is essential because of its
practical implications. A content of modern correlation of individual
and general social factors of social changes finds its expression in terms
and ideas of existential philosophy of "real" and "unreal" life, liberty
and responsibility. A change of social communications goes from
orientation that is necessary to ensure their liability to the motivation of
a subjective expression as a condition of constructive cooperation in all
spheres of life. To such needs are close social and religious movements
that in their structure and orientation express these current positions.
The most dynamic prospects are the denominations that provide a
constant dialogue with their followers and promote their creative self-
expression actualization. Freedom of self-expression provided by the
believers in evangelical directions of Protestantism, creats one of the
essential basis of the large spread of these directions in the world and
Ukraine. As a caution on conversion of human freedom on the element
of arbitrary nihilism in the content of the Protestant belief is a number
of requirements on the orientation of lifestyle adherence to moral
obligations. A system of life behavior has to accustom a believer to

33
combine the principle of individual activity with a norm not to contrast
himselfnot contrasting with another God‟s creation.
Studies of contemporary evangelical Protestantism in the future
should be more related to aspects of philosophical anthropology,
sociology and because of Religious interpretation of this phenomenon
in the Soviet literature presented extensively.
1. Черенков М. М. Європейська реформація та український
євангельський протестантизм : Генетико–типологічна
спорідненість і національно–ідентифікаційні виміри
сучасності: Монографія / М. М. Черенков – Одеса :
Християнська просвіта, 2008. – 566 с.
2. Яроцький П. Л. Протестантизм як предмет релігієзнавчого
дослідження / П. Л. Яроцький // Академічне релігієзнавство
України. Історія і сьогодення. – К., 2006. – С. 171–186.
3. Гараджа В. И. Социология религии: Учеб. пособие для
студентов и аспирантов гуманитарных спеціальностей /
Гараджа В. И. – М. : Аспект – Пресс, 1996. – 239 с.
4. Карпунин В. А. Христианство и философия /
В. А. Карпунин. – СПб. : Библия для всех, 2002. – С. 30–31.
5. Нойхауз Н. Ценности христианской демократии /
Н. Нойхауз – М. : Республика, 2005. –192 с.
6. Подберезский И. В. Христианская личность // Путь
Богопознания / И. В. Подберезский. – 2000.– Вып.6. – С.33-44.
UDC 291.1
М.S. Мel’nychuk
PHILOSOPHICAL AND RELIGIOUS ANALYSIS
OF MODERNIZATION TRENDS IN THE
PROTESTANTISM’S ART
The article describes features of the modernization of the art
system in modern Protestantism.
Key words: protestantism, art, modernization, suggestiveness.

34
Problem statement. Protestantism, which originated and was
formed during the Reformation radically redefined institutions, ideas
and practices of the Western Christian church. General analyses of
studies of the problem. This phenomenon, and the value of art in it
devoted his work as a Soviet researchers (L. Uspensky, A. Chanyshev,
E. Yakovlev), and modern Ukrainian scientists (I. Bohachevsky,
V. Bodak, V. Lyubaschenko etc.).
Even before the XVI century became clear that the Protestant
church requires fundamental reforms. "It seems that the blood ceased to
flow through the vessels of the Church. Their legal system required
changes, and incapacity and corruption of the church bureaucracy was
generally known. Moral clergy often been disbanded, causing
embarrassment flock. Clergy (even at the highest levels) was often
absent in the parishes and dioceses. Appointment to the highest
ecclesiastical position was questionable means, attention is mainly paid
to political or financial position of the candidates, not their spiritual
qualities. " So the overall picture depicted the decline of contemporary
Catholicism prominent Protestant theologian A. Mahrat [2, p. 12–13].
Thus the purpose of our study is to analyze the modernization trends in
the art of modern Protestantism
Speaking of harsh criticism all the basic principles of
Catholicism, Protestantism proposed variant of "cheap" Christian
church, which has to abandon many external attributes and focus on
"organizations" direct "communication with God". Thus, the first
Protestant churches modest architecture, which differed simple
arrangement without icons, crucifixes and lamps and professional
priests. The main element of worship here was the sermon, which was
to help believers to comprehend the truth of Scripture and charged with
the responsibility for instilling and deepening the believers cornerstone
doctrine – salvation by faith. So from the very beginning in
Protestantism diverted most important place "ministry of the word" or
the art of words.
Exploring the history of this type of service, Protestant
theologians emphasize that in the first centuries of Christianity have
begun to recognize the need for careful attention to the sermon and
improve this type of service to the Church. This was the desire to
preserve the best of sermons. Therefore, the first books on homiletics

35
(the study of preaching) were collected best sermons. Concern for
quality content and form of the Protestant sermon ever got bigger.
Leading centers of Protestant churches and denominations issued
annually for elders and preachers of all its communities advice and tips
for worship every day of the year. In the journals that published
religious centers continuously printed instructional materials to help
those who preach in the community. Thus, in Lutsk for this purpose for
Evangelical Christians-Baptists of all Ukraine is printed and published
bimonthly magazine "Messenger of Truth" – a body of Ukrainian
Evangelical Baptist Fellowship (centered in the U.S.). Since the mid 90-
ies of the last century, in the regions of Ukraine are printed edition of
their local communities, experience their evangelistic work
("Candlestick. Journal for the Church and the Church", published in the
Rivne).
Subjects sermons in each community will be at least one month.
In cities topics posted near the houses of prayer, while, besides a
general overview, bet on those believers who for some reason can not
attend all the prayer meetings, but reading through this plan, everyone
will do good to come and listen to those sermons considers particularly
useful. When planning than the calendar of religious holidays or biblical
events included specific moral or spiritual needs of the community, the
response to social events and responses to them co-religionists, etc. –
that is, the sermon being targeted, theme and content of their defined
life-spiritual relevance.
According to Protestant theologians, the main advantage is
preaching and action that it has on the audience. One interpretation of
the sermon is finished speech that pronounced on religious gatherings
and aims to call sinners to repentance and faith, teachings or
strengthening believers in the virtues and explaining the teachings of
Christ. The success of the sermon are important personality preacher,
and his attitude toward ministry sermon content, form and methods of
expression.
All of this requires not only a preacher stresses spiritual effort,
but preaching talent. Sometimes, not every priest can match the skill of
his preaching of Protestant preachers. In addition, Protestantism is not
necessary to practice the complexity of presentation topics to avoid
character "phenomenon lectures" in sermons. For disclosure of religious

36
truths, where possible, advise, except the Holy Scriptures, to examples
of life. Prized living example of the power of imagery and words. An
example of this would be one of the preachers sermon: "In early spring,
I had to go in a birch grove. I went to a beautiful curly birch trees, near
which was unknown and a meter from the ground drilled a hole in the
trunk. To my remark that bindweed from this dries , the stranger
replied: "I do not regret that birch wither and perish – I like being with
her flowing juice." his work and answer moved me in a domestic
situation of believers. How many cases of flesh here is similar to
"work" my interlocutor! How many cases family life is only for
pleasures of the flesh. This is - debauch passions that unsettles health
and prematurely old and wears out the body... " [7, p. 145]. Thus, the
touching image of a young birch preacher used for establishing the idea
that a person should not be healthy for his earthly happiness, and to
serve God.
In Protestantism believe the undisputed fact that the preacher
must first be very sure of the truth of what preaching because it
primarily ensures perception believing that convey to their hearts and
minds. It is important not to say, and how to say it. That sermon should
come from the depths of the soul, with well matched tone and even, if
necessary, with enthusiasm, that in general the success of the sermon.
Preacher, usually, not always build the propaganda of religious ideas on
rational basis and logical arguments. "A fervent speech speaker –
teaches ... – causing listeners emotional exaltation which inductively
hampers and present experiences, and results of past experience.
Gradually abolishes man (gast) their previous assessment of events and
phenomena ceases to be critical of the words of the speaker, takes it
assessment of his views. A inhibition own activity leads to stimulation
mechanisms imitative behavior, willingness to follow the speaker.
should be emphasized that this is a suggestibility (suggestion), that the
imposition of reasoning without logical proof of their truth. Instill – not
to prove by arguments addressed mental. suggestion in most cases just
aimed at overcoming logical arguments, it appeals to the human senses,
not her mind "[4, p. 66-67].
Preaching in Protestantism is always based on the interpretation
of Scripture. An experienced preacher on this occasion said: "The theme
is contained in the text (Scripture) as the core of nut. Our task – not to

37
remain on the periphery and to penetrate into the core ... Only in this
way can we get in the intimate meaning of the text. Topic should not be
superficial, little substance, many times chutoyu. "Topic Title must be
borrowed from the Bible, for example: "Go forth and sin no more!"
(John 8, 11), "Repent and believe in the Gospel" (Mk 1, 15), "You - the
light of the world" (Mt 5, 14), etc. Theologians are not recommended to
define the topic in a word, such as "Love", "Freedom", "good" and so
on. This theme hides a danger to spread preacher in the sermon on the
different opinions and things unrelated to deprive sermon substantive
focus and clarity [3, p. 42].
Preachers, especially late currents of Protestantism, not counting a
long time his sermons. According to our observations, in the communities
of Rivne region sermon on average lasts about 10 minutes. The fact that
the prayer meeting provided two common prayer – the initial and final
may be common prayer, for any occasion (for example, recovery of
patients): execution chants – choral, general, and where possible – solo
songs and declamations , melodeclamations. All these kinds of service
interspersed with sermons that happens, depending on the circumstances,
from three to seven or eight. Typically, the prayer meeting does not last
more than two hours. Incidentally, the liturgical practice of Protestants
and acts as a kind of prayer ministry said. Zh. Kalvin in his "teaching the
Christian faith" (Institution) emphasized that prayer as defining exercise
of faith, "...because we receive daily gifts of God" [1, p. 126].
As follows from the above, Protestants use in their prayer
meetings not only the art of speech, but singing – both accompanied by
musical instruments, so without them. Overall prayer meeting
Protestants significantly different from worship in Catholicism and
Orthodoxy. In both of these churches liturgical ministry ruled approved
by literally scenarios – ranks. Since they are provided to all service
liturgical year, the faithful have become accustomed to them, they know
that now sing the priest and the deacon, and the chorus or klyrosis. This
one tradition extinguishes attention to the content of the spoken or sung,
for the faithful know in advance their contents, expect this and not
something else. Listening and introduction to singing, blending in
harmony temple ceremonies Catholics or Orthodox feel of this aesthetic
pleasure that distracts, putting chants and deliver content, because they
worship the work of familiar – "nothing new" and they did not expect.

38
In Protestant churches is only stable schemes prayer meetings,
but every time the course of gathering updated with new psalmsongs,
sermons and prayers. This collection has more on the minds of
believers, teach them first of all strengthen their religious beliefs.
Although aesthetic pleasure not removed, it is much inferior to the
influence on the minds of dogmatic, theological dominance worship. In
addition, each prayer meeting in the communities of Protestants is
subject to certain, predetermined topic. So when should happen break
bread, prayers, sermons and hymns on the topic of Golgotha Christ.
Clearly and unequivocally held meetings on the occasion of the events
in the life of the Son of God on earth or acts of the apostles (eg
Pentecost). The various currents of Protestantism has its special holiday
as a harvest festival or celebration of unity in Baptist, dates associated
with the history and functioning of various Protestant denominations.
In Protestantism there is a whole repertoire psalmsongs for
worship. In this area there were many religious poets and composers.
They created and multiplied for their co-religionists songs, occasionally
betrayed their collections that organize the principle of certain needs
and opportunities of church life. Numbering works and categorization
by content-themed destination providing usability Works on gatherings
of believers. In print, many believers in using manuscript collections
which rewrote the believers.
In Protestantism, however, there is no sustainable repertoire of
sacred songs, he filled them neoplasms – text and melodic. In
communities where there are choirs, their repertoire is almost constantly
updated, and what was done before, copied now as common heritage of
singing. That is a constant updating of malignancies.
Protestants also, in many cases accompanied by singing playing
musical instruments. Until recently, the villages often used for this
accordion, and even the once very popular accordion – "helihonka".
However, not all communities have at least a simple musical
instrument. In cities were popular piano, harmonium, lately become
fashionable synths.
For icons in Protestantism, in its prayer houses and churches,
even in rooms believers, no place. Against the worship of icons and
their veneration strongly and categorically opposed John
Calvin [1, p. 145]. With reference to the Saints Scripture, he proves that

39
lie "offend God‟s honor if ascribe to him some pictures. Law of God
says:" Do not make for yourself any graven image, or any
likeness" (I, 11.1). Immediately recalls the Bible: "You heard the voice,
and did not see any figures" (5 M. 4, 2). And if someday God appeared
to man, it was a warning of future revelation in Christ. Recalls Calvin
and patrystiv. Yes Augustine clearly expressed, not allowed, not only to
deal with a prayer to the icon, but even to think of it themselves, as if
the image of God, for because of this decrease is subtracted and the fear
of God (I, 11). They do not worship the cross, because he was the
instrument of suffering and death of Christ.
Instead of icons on the walls of Protestant houses of worship and
homes of believers – only artistically written statements from Scripture:
"God is love" (1 Jn. 4, 8), "One Lord, one faith, one baptism" (Eph.
4.6), "We preach Christ crucified" (1 Cor., 1.23) and so on.
Transfer Protestantism attention believer of worship and rituals
for preaching and personal faith led to some changes in his religious and
artistic integrity. Instead Organ music, monumental murals and
paintings, lush decor clothes priests and Catholic churches came interior
art expressive black-and-white prints (this was confirmed in the early
Protestant churches – Lutheranism, Calvinism, and Anglicanism),
sincere preaching, singing with accompaniment and humble Clothing
pastor, elder and preacher [5, p. 236]. Simplification of religion in
Protestantism manifested not only in lifting a large number of religious
festivals and special services to honor saints and the Virgin, but in
abolishing major iconic event, which in Catholicism and Orthodoxy are
called sacraments. Of these seven sacraments – baptism, anointing,
confession, communion, priesthood, marriage and Sick – there were
two: baptism and communion (break bread). But their action was denied
special magical power, because it directly depending on personal faith.
Incidentally, all of the above applies to the ideal of Protestantism,
which in reality is not. Because Protestantism – a large number of
relatives while slightly different from each other churches,
denominations, sometimes – and sects. Reform requirements and
principles and are available in various Protestant denominations in
different ways, with varying degrees of completeness, and sometimes
with a fairly substantial cult and even dogmatic differences
(Pentecostals, Jehovah‟s Witnesses, Mormons and others.). As late

40
Protestant congregations in Ukraine, then they remain in positions of
conservatism and rejection of any innovations in worship. Believers do
not use artificial jewelry, considering them unacceptable, sinful. For
example, women do not use any makeup or jewelry. Men do not wear
badges, some state symbols, icons. Most people avoid family even
wearing rings on his hand. That is, a complete ban that can afford
Orthodox or Catholic, without risking a cause for condemnation
Coreligionists.
But some religious innovations, modernization elements of
Protestant worship still occur and are usually associated with foreign
centers of Protestant ministries for viewers Ukraine. A sample of a
Sunday program "Life in the Word", which preaches and sings John
Mayer. In it there is a lot of unusual things that do not fit into the
traditional Protestant cult that exists in communities throughout
Ukraine. It‟s more like the Christian entertainment talk show. On stage,
young girls, dressed in white, each with a microphone in hand, singing
spiritual songs. Soloist clearly stands out from among them, a little
older than their colleagues with clips in the ears, with expressive
makeup on her face. Speaker is indulging openly and clearly to the
calculation methods of artistry. She sings beautifully, but obviously an
artistic manner – walking across the stage, raises his hands. Girls on
stage to join in their song structure, but also transcend from foot to foot,
clap their hands over their heads. Meanwhile, in the audience all stood
wobbling in time to sing and also drive their hands. This can be
observed in the transmission of "Good News with Rick Renner". He is
in his sermons clearly unable to acute phrases: supposedly preaches
extemporaneously, and it allows him to occasionally suspended
searching for a word or phrase for which there react hilarious revival,
and even laughter. Acknowledge your joke and preacher – he did not
smile restrains ... This transfer can see every citizen of Ukraine, who
watches TV.
However, all of these things – natural. Life is richer and more
complex than any dogma. Various forms of Protestantism – is adapting
abstract schemes to the needs of a changing life. For all its diversity
Protestant denominations have two common features: first, they follow
(albeit with different sequence) of the basic principles of Protestantism,
and secondly, have their historical roots in the Reformation, being

41
directly or indirectly its products [6, p. 15]. Finally, the process of
"cloning" all the advanced Protestant denomination is not over yet.
Under the pressure of life can occur following varieties of
Protestantism, which ultimately may go in the opposite direction – to
the Catholic or Orthodox orthodoxy. Moreover, in the practical life of
believers and Protestant communities in Ukraine in general
susceptibility to most innovations embodied in the program of their
social service. It is, firstly, update Luther‟s doctrine of "good works".
Second, believing it is considered as evidence of meaningfulness of his
earthly existence, search the most effective means of practical
realization of Christian precepts. Thereby Protestants Ukraine catching
up still not implemented its social and ethical potential. Since begging
in early Protestantism, especially in reformation and genetically related
to him later as a result of trends prohibited laziness, unwillingness to
obey the commandments of God, in the program of social service
referred mainly moral support. However, Protestants and avoid material
philanthropy, such as donating invalids, pensioners, the poor, those who
have suffered from natural disasters. "Let it be prosaic work, but realize
that it is for the good of man and the people, turning them into
something sacred" [3, p. 158].
Conclusions. So with regard to modernization of worship, then it
is in Protestantism is taking its first steps. Especially fixed service
improvements word as traditional brief sermon on the topic of biblical
quotations are outliving itself. To enhance the role of suggestive words
in Protestantism stock piled unused potentials that are generated by
technical progress in the field of audio and visual media. However,
provide any specific scale and pace of innovation rise in the practice of
Protestant worship no reason. As for painting, sculpture – they
Protestantism still remain beyond the need to worship.
1. Кальвін Ж. Інституція, або Навчання християнської віри / Жан
Кальвін. – Репр. вид. – Атланта ; Торонто : [б. в.], 1986. – 239 с.
2. Любащенко В. І. Історія протестантизму в Україні /
В. І. Любащенко. – Львів : Просвіта, 1995. – 350 с.
3. Настольная книга пресвитера. – М. : Всесоюз. совет еванг.
христиан-баптистов, 1987. – Вып. 2. – 239, [1] с.

42
4. Симонов П. В. Метод К. С. Станиславского и физиология
эмоций / П. В. Симонов. – М. : Изд-во Акад. наук. СССР,
1962. – 139 с.
5. Успенский Л. О материалах в церковном искусстве / Л.
Успенский, Л. Успенская // Журнал Московской Патриархии. –
1988. – № 11. – С. 20–21.
6. Чанышев А. Н. Протестантизм / А. Н. Чанышев. – М. : Наука,
1962. – 216 с.
7. Яковлев Е. Г. Эстетическое сознание, искусство и религия /
Евгений Георгиевич Яковлев. – М. : Искусство, 1969. – 175 с.
UDC: 281.9:264-74:159.923.2(=161.2)
Y.I. Mel’nychuk
ORTHODOX SERMON AS A SOCIO-CULTURAL
ACHIEVEMENT OF UKRAINIAN NATION
In the article the analysed features of the Ukrainian orthodox
sermon as the specific communicative phenomenon which depends on
social realities and is the certificate of kul’turnogo-dukhovnikh
traditions of Ukrainian society.
Key words: sermon, communicative system (communication),
social conditionality, sociokul’turne phenomenon.
Problem. Orthodox sermon as centuries of social and cultural
heritage of the Ukrainian people, originated and evolved within the
Eastern Christian tradition, attracted attention because of its scientific
and theoretical understanding. Aspects of the study of this problem is
invariant, multifaceted and determined by various factors.
Level of development problems. The problem of language related
to the issue of linguistic relativity, which consider Edward Sapir and W.
von Humboldt, the question of language liturgy – T. Gorbachenko,
N. Mechkovska, I. James. Investigation of internal inflection seen in the
writings O. Potebni, as well as modern scientific achievements of local
researchers, including Slad mention I. Bohachevsku, M. Holyanycha,
T. Horbachenka, L. Drotyanka, T. Kyyaka, N. Myhyrina, B. Plotnikova,

43
V. Rusanivskoho et al. Figuring features preaching the word as
oratorical genre became an object of scientific interest M. Bahtina,
F. Batsevycha, A. Vezhbytskoyi. Analysis of the linguistic-pragmatic
features sermons carried N. Arutyunova, Yu. Lotman, Ch. Morris and
Ch. Pirs. Finding a new structure in sermons, as works which displays a
number vzayemopov‟yazuyutsya communicative subjective wreath
made T. Van Dyke, L. Ivanov, V. Maslovym, Z. Turayevoyu in this
context it is worth mentioning and intelligence representatives
teolinhvistyky (O. Hadomskyy, H. Hrinenko, N. Mechkovska). Thus, in
modern philosophical, cultural and others. studies vidshukovuyemo
considerable interest from the sermon as a special type of speech that is
endowed with certain symbolic meanings-load, the problems of textual
interpretation sermons and preaching activities in the context of the
historical realities of society, it updates the specific study of the
phenomenon in terms of both theoretical and practical grounds.
We aim to characterize features of preaching in the context of the
Ukrainian Orthodox apostolic tradition, forming a task of this work: to
analyze the features of the role of speech and outline the nature, purpose
of preaching, preaching separation as a specific communicative
phenomenon and its dependence on social realities, preaching as
cultural heritage.
The main material. Before turning to direct our coverage stated
themes appropriate to describe (in general terms) the specificity of the
Ukrainian Orthodox sermon as a religious phenomenon. It reflects the
essence of the teachings of a religious nature, which is inextricably
linked to that observed semamy sacred content. As a guide to preaching
and vyholoshuyetsya oral or recorded in writing, it is a communicative
phenomenon which is characterized by the transfer of information as a
religious content and its relationship to life followers, ie semantically
sermons linking spiritual and earthly life. We can say that in the process
of formation and development of the Ukrainian Orthodox Church (from
the introduction of Christianity in the Ukrainian lands to the present)
preaching constantly evolving, and therefore, in essence, this is a
dynamic phenomenon that has meaning and performs various functions
in the religious and social life of the Ukrainian nation. Yes, I. Ogienko
[12, p. 87] proves the presence of preaching distinct national
characteristics, resulting from the isolation of the Ukrainian Orthodox

44
Church in the tenets elections clergy, worship, chynopokladannyah, we
should misyatseslovi, holidays ikonomalyarstvi and temple architecture.
Indisputable is the fact that the Ukrainian Orthodox sermon typical
social significance, as expressed in the relationship of religious canons
and social realities that appear in an emotionally filled text through
which affects the preacher, feelings and outlook of believers.To
preacher could achieve the desired communicative effect, it uses
implikatory communicative, emotional and sponukalnist, imagery,
belief. Another characteristic feature of preaching the word – the
presence of a supernatural, on this T. Gavrilyuk [4, p. 278], analyzing
the notion, suggested that it is a product of social and human creativity
and a subjective objective. Speaking consequences of religious and
philosophical reflection on the meaning of life, supernatural means the
those aspects of human life that are not verifiable by scientific methods
and express a reality that stands on the foundation of natural primary,
epistemological embodiment of gods, spirits, souls, etc., and sacred
connection „connections and properties of real objects and phenomena.
It is in the category of the supernatural, says researcher expressed
importance not only religious images and ideas, but also the overall
certainty existential human condition that is characterized by its
spontaneous ontological relation, we notice the following constants in
the studied phenomenon.
Analyzing Printed text sermon can trace certain trends semantic
load, which reflects the moral and ethical issues from the Bible, lives of
the saints, but each time it is some new vision of the eternal problems
which should be tangent soul worshiper. The believer is filled with
confidence to a spiritual leader, a deep faith in God and strive to
improve their own souls and dobrochestya [10, p. 54]. According to D.
Brala, striving for perfection makes the preacher changed his attitude
towards communicative audience, and the subject of his mission is not
"herd management, and people management" [2, p. 15]. In theological
studies, we find the statement that "the Christian church guideline aims
to clarify the audience doctrine of Christ" as a lively, sensual statement
becomes essential characteristic of her: "The word priest more than
anyone‟s attracting people‟s attention. According possible to define
inner world: directing her thoughts, state of mind and feelings. Words
anger testifies to the passion of pride, condemnation, rage, rude words

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