Pavlo Pavlenko

This article explores the ideological foundations of contemporary Putinist Russia, identifying Eurasianism as a primary socio-philosophical and geopolitical doctrine driving the Kremlin's imperial ambitions. The author traces the evolution of Eurasianism from its origins in "White émigré" circles to its current role as a conceptual bedrock for Russian fascism. A comparative analysis is provided between Eurasianism and the "Russian World" (Russkiy Mir) doctrine, highlighting their distinct approaches to ethnocentrism and continental unity. A significant portion of the study is dedicated to the "Eurasianization" of Protestant denominations within the Russian Federation, illustrating how these communities have been instrumentalized by the state and security services (FSB) to support the "special military operation" and reintegrate the post-Soviet space. Finally, the article addresses the implications for Ukrainian Protestantism, arguing that radical "de-Eurasianization" and a shift toward a distinct national-civic identity are essential for safeguarding Ukraine’s sovereignty and breaking free from Moscow’s political influence.

Наріжним каменем будь-якої релігії є її антропологічна концепція, яка ставить на меті визначити сутнісні орієнтири людини, окреслити ідейні рамки її буття, репрезентувати уявлення про її сутність, призначення в земному житті. Головну задачу релігійної системи складає акт прилучення й підпорядкування людини духовнобожественній сфері як сфері трансцендентного буття Бога. Віра в реальну наявність останнього передбачає нове осмислення себе, що, зрештою, підводить релігійного індивіда до бажання бути включеним в це трансцендентне буття, мати інтимні стосунки з ним, мати свідомість, притаманну Богові. Зауважимо, що в цьому контексті все буття людини витлумачується певною ареною для цієї реалізації. Відтак й саме релігійне життя індивіда набирає статусу релігійного діяння.

Even in the superficial reading of the New Testament, the fact that all the texts attributed to the Apostle Paul are too different not only in their creed, but also in their orientation to representatives of the Hellenistic world is striking. In contrast, the Gospels, the Epistles of James, Peter, John, Judas, and the Epistle to the Jews, and the Book of Revelation, are focused solely on the Jewish reader, have a clear, Jewish attitude. In one way or another, they constantly emphasize that Jesus of Nazareth is a Jewish Savior.

It is not without reason that a number of early Christian scholars remain convinced that true Christianity, which was primarily derived from the teachings of Jesus himself, was later "distorted" by the apostle Paul. Kant, Lessing, Fichte, and Schelling separated the teachings of Jesus of Nazareth from those of his "followers." On the differences between Paulinism and Petranism, many Soviet scholars were noted in their time. Some of the modern theologians hold this view, paradoxically. One of them, the famous German theologian H. Kersen writes: “What we call the Christian faith is in fact an artificial doctrine that consists of the rules and regulations created by Paul. His teaching corresponds more to the term "Paulism" than to Christianity. "Christianity is a religion founded by Paul," writes W. Nestle. - The Gospel of Christ is replaced in it by the Gospel of Christ »

If Phariseeism in most of its followers had somehow assumed the coexistence of Jews within the pagan world, implied some compromise on relations with colonial Rome, then zealotism in this matter was categorical. His main motto can be summarized in the following thesis: Israel under Yahweh's rule or death. The Zealots considered any reconciliation with the Gentiles the gravest sin, recognizing the true ruler and ruler of Israel as only one Most High. Thus, Zelotism, coming out of Phariseeism, differed from the latter not so much by political views as by the means of realizing these views. The idea of ​​political freedom and independence of Judea, the ethnocultural purity of the Zealots was the cornerstone of their religious and political doctrine.

Arseniy Rychinsky, unfortunately, belongs to the cohort of Ukrainian geniuses whose names have long been erased on the tables of Ukrainian history. Not widely known and therefore not popular in Ukraine, they still are. And it is unlikely that any of them would ever mind if it was already in an independent Ukraine - the one for which such patriots, including Arsen Rychynsky, only dreamed in their prayerful aspirations, the names and affairs of the great Ukrainian patriots, who by their martyrdom sacrificed themselves to the pantheon of apostles of Ukrainian custom, they will not be properly honored. The reason for this is too simple: such genius-patriots, like Captain Arsen and their creativity, are not particularly needed for this Ukraine, since they wrote about the greatness of the Ukrainian spirit, talked about Ukraine's special dreaming role in the world. In their faith in her divine destiny, they ignited the hearts of Ukrainians, turning them into prometheus of Ukrainian patriotism, plowmen of the field of Ukrainian national construction.

The progressive process of multiculturalism, cultural and ideological pluralism, the depreciation of traditional values ​​and semantic paradigms, in one way or another, put not only the European states, but all of humanity before the problem of returning their lost ideological and ethnocultural paradigms, and thus led to a reorientation of reorientation. cultural and semantic landmarks. This has inevitably led to the search for ways of solving these problems in the ethno-national and religious spheres as the main components of the spiritual field of culture.

Зважаючи на недостатню дослідженість первісного і раннього християнства у вітчизняній релігієзнавчій літературі, автор на підставі аналізу масиву ранньохристиянських праць, канонічних та апокрифічних Євангелій, досліджує віровчення первісних християн про “світ цей”. У процесі наукових розвідок з’ясовано, що доконстантинівський період християнської церкви, а в ширшому розумінні – дособорний чи донікейський, слід розглядати не лише історико-хронологічно, а насамперед ідеологічно, доктринально. Доведено, що в процесі пристосування християнства до існування у “царстві кесаря” (особливо, коли воно стає узасаднюватись у статусі офіційної релігії Римської імперії) з його віровчення починають прибиратися “незручні” місця, “пом’якшуватись” євангельське морально-етичне вчення, викривляється початковий зміст положень Нагірної проповіді, зокрема віровчення про “світ цей” і “блаженство бідних”. Висновки цього дослідження дозволяють суттєво виправити наявні неточності у поглядах на дособорний період існування християнства і в такий спосіб більш адекватно відтворювати етапи та особливості соціально-богословської еволюції християнства. Ключові слова: християнство, раннє християнство, Ісус Христос, Євангелія, Новий Завіт, церква, світ, бідність, багатство.

Essayism or essayism is one of the largest and most authoritative currents of pre-Christian Judaism. According to the texts of Flavius, the essays, after the Pharisees and Sadducees, were the third "philosophical school" or "sect" within Judaism at that time.73 to say something like a secret order. And what characterized the essays in general was their remoteness from the people, their conscious secrecy, the system of rigid admission to membership, and strict religious discipline. And while in the religious literature the search for the origins of Christianity in the environment of the Pharisees, not to mention the Sadducees, is unpopular, then the Essenic version of the origin of the religion of Christ is quite common. The first who tended to such a point of view were the English deists and French encyclopedists. Later, this version was supported by German rationalists, especially Wachter and Steidlin.

The range of issues related to the origins of Christianity, the birth and formation of its doctrine, the existence of Christianity at an early, pre-conciliar stage, the problem of the identity of its founder, always concerned not only Christian scholars, not only those scholars who in one way or another were involved in them in their research, but society as a whole. However, in all of this, in Ukraine these problems are not well developed. Those researchers who are now engaged in them, as they say, can "count on your fingers." For the most part, this gap in Ukrainian religious studies is still traditionally filled with information from former Soviet and contemporary Russian scientific publications, some foreign reprints, and the findings of Russian Christian scholars.

Many religious and secular studies have already been devoted to questions concerning the Christian religion. However, even today, the problem of the origins of Christianity, the birth and formation of its doctrine, studies of the early stage of its existence remain such that they can not be considered definitively. Thus, Soviet religious studies, being held captive by Marxist "canonical" ideas about religion in general, and ideological postulates about early Christianity in particular, could operate only on a number of hypotheses, according to which, as a matter of fact, the origins of Christianity were first deduced from the social and economic phenomena. found among the slaves of the Roman Empire. Not being able to accurately reveal the theoretical sources of Christianity, Marxist science thus removed itself from the study of a whole set of factors that not only determined the emergence of Christianity itself, but also ideologically determined its entire fate.

The upsurge in non-traditional, including non-Christian, confessions in Ukrainian society is due to a number of factors. To a certain extent, the conversion of a part of Ukrainians to non-traditional religiosity is due to the crisis of social and political life, the transformation of ideological landmarks and the impairment of the ideological guidance of the previous system of values. Crisis phenomena did not bypass the traditional and religious sphere of society, which erupted in the crisis of traditional churches. As a result, the latter were in a state of internecine confrontation and ideological hostility, the struggle for the sphere of influence on the public. This is noticeably reflected in the mind of the believer. Insufficient attention of the clergy of traditional churches to religious requests of a person, often quite formal conduct of ritual ceremonies, inappropriate behavior of the clergyman constitute prerequisites for the transition of the ordinary believer into the womb of non-traditional religiosity, in the hope of finding the necessary personal religious comfort there.