The organic component of the spiritual life of mankind is the religious factor, without which the full life of both the individual and entire nations is impossible. The power and influence of this factor could not be overcome by any of the ideological systems that emerged at different stages in the history of our people, nor by the brutal persecution that resulted from the excessive imperial appetites of politically interested neighbors.
The role of the religious factor was strengthened by the political position of Ukraine as a mediator between the West and the East. Ukraine's fate was influenced by the "geopolitical trap", ie the intersection of the interests of various religious centers on its territory - the Patriarchate of Constantinople and Moscow, the Roman Curia and the Warsaw Primacy - as a result - intolerance on religious grounds opposed internal consolidation, ethnic consolidation, .4].
The spread, and later the official adoption of Christianity in 988, summed up the many years of spiritual and cultural national achievements of the Ukrainian ethnos, which later became a nation. Byzantine traditions took root on Ukrainian soil, forming a phenomenon - Ukrainian Orthodoxy. Harmonious preservation of all the best of pagan culture in the customary rites of the Ukrainian Church gave a wonderful consequence "in the great piety and morality of the Ukrainian people - according to Metropolitan Hilarion - which compared to other Christian nations was the deepest" [6, p. 403].
Metropolitan Hilarion rightly notes that Constantinople did not actually interfere in the internal church life of the Ukrainian people from the very beginning of Christianity, therefore, administrative autocephaly from the very beginning ensured the Ukrainian Church's identity. And since the "Russian faith" was the state ideology in Kievan Rus, we can say about the beginning of the creation of the Ukrainian national ideology. But the most important thing was that Christianity, by its very nature, brought with it to the Ukrainian lands the universal notion of good.
Only with the spread of the concept of good, the ethnic mass that lived in this area begins to form into a defined community. With one notion of public and social good, a nation-nation is born and a state is formed. This is the beginning of the historical process of nation-building.
It should be noted the wise and far-sighted policy of the Kiev princes, who supported the spiritual identity of public life and state interests of Russia-Ukraine. Therefore, the Kyivan princes and the Church resolutely rejected the "universal theocracy," golding "," Caesaropapism "and" sinning "of socio-political and spiritual life" [1, p. 27].
At the time when the national-state ideology of Kievan Rus began to take shape, Ukrainian spirituality realized itself as a part of universal Christianity, not focusing unilaterally on either the Byzantine East or the European West, although it maintained a natural spiritual connection in both directions. "Kyiv Christianity," writes M. Chubaty, is now a scientific concept with a clearly defined meaning - as a cross between Eastern Christianity and Western Christianity on the basis of the pre-Christian culture of Dnieper Rus'-Ukraine. It led to the creation of a clear spiritual face of the Ukrainian nation as a separate individual ”[14, p.2]
The "Word of Law and Grace" and the "Prayer" of Metropolitan Hilarion became the ideological justification of the newly created church under Yaroslav the Wise. Princes, first of all, national figures, leaders of the people, public feat, which was evidenced by the "social manifestation of the covenant of love, as service to his people" [2, p. 83]. Kievan Rus' Christian consciousness in the image of the prince has long embodied the national idea.
It should be noted an important fact, unequivocally confirmed that the population of Kievan Rus at the beginning of the formation of Ukrainian Christianity did not consider Western Christians as foreigners, and Kievan Rus' Russians were mutually recognized as Catholics and Orthodox. Ukrainians at that time had various contacts with Western Christians, which was condemned by Constantinople Christianity. Evidence has come down to us that dates back more than half a century after the founding of Kyivan Christianity. These are polemical messages of the spiritual Byzantines: "Struggle with the Latin of Metropolitan George" [12, p. 141-145], “A word about the Christian faith and about the Latin” by Metropolitan Nicephorus, where the Russians were warned about the Latins [11, p. 560-564].
From the texts of the documents it logically follows that along with the accusations of a canonical nature, there are statements that were to be called immediately to Western Christians (for example, in "Styazanie s latinoyu Metropolitan George"). It is said here that “Russians did business with Western Christians, ate and drank, and even became related together, ate, held joint services, where it was stated that“ both this faith and that God gave… ”[12, p. 160-162].
Generations of Christians of Kievan Rus warned against this. And the fact that Kyivan Christianity did not consider Latins to be strangers is evidenced by the fact that the Western Christian missionary Bruno was in Kyiv in 1007, who enjoyed the attention and help of Prince Volodymyr. In this work there is no mention of attempts to convert the owner [7, p. 114-121]. And also extremely eloquent is another fact: of the 73 marriages of princely families of the X-XIII centuries. 60 were concluded with Western Christian families [10, p. 31].
All this proves that the Western Christian spiritual and secular rulers turned to Kievan Rus as a worthy and desirable partner not only in matters of strategic but also in matters of cooperation. With the development of the Kyiv state, the Ukrainian Church found itself in a new and difficult situation. If earlier the Kyiv metropolis dealt with Constantinople and Rome directly, now it finds itself between Catholic Poland and Orthodox Moscow. In this case, we cannot talk about partnership and autonomy, as well as coexistence. Both sides began to pursue a policy of annexation.
The logical continuation of national spiritual traditions and a means of preserving the Ukrainian ethnic substance was the fact of the emergence of the Galician, and later the Lithuanian metropolis [8, p. 34]. In the period from the fall of Kievan Rus, the formation of the Galician and Lithuanian metropolitanates and to the end of the sixteenth century, M. Hrushevsky called "the late princely and transitional age." According to him, then the final establishment of Christianity among the broadest strata of the Ukrainian people took place. "When the Ukrainian Christian rite due to paganization, ie the incorporation of elements of the ancient folk religious worldview acquires distinct national features" [3, p. 2]. After the destruction of Kyiv, Chernihiv, Pereyaslav and other eastern Ukrainian cities by the Tatar-Mongols, Kholm, Halych, Przemysl, Lviv, and Volodymyr became the main centers of cultural life. Intellectual life was concentrated around the prince's court and the episcopal chair.
D. Doroshenko described the successes in the social development of the Galician-Volyn state with the words: "This is the second great state on Ukrainian soil, built by Ukrainian hands, which managed to unite most of the Ukrainian ethnic territory of that time" [5, p. 97].
The most valuable written monument of this period - the "Galician-Volyn Chronicle" - continues the best traditions of early Kyivan Christianity, devoid of any signs of confessional intolerance. For the authors of the chronicle, both the Eastern Church and the Western Church are equally holy, multifaceted and deserve deep respect. In the chronicle, "Russian land" means the southwestern lands of the Kyiv state, as well as Halych and Volodymyr. This testifies to the ethnic and spiritual unity of Kyiv and Halych, the historical longevity of their state and cultural life.
However, the transfer of the metropolitan residence to Volodymyr nad Klyazma and further to Moscow became a fatal event for Ukraine. The desire to unite with Moscow for protection in the Byzantine faith was the beginning of the decline of both the Kyivan metropolitanate and later Kyivan Christianity. Moscow's inherited Byzantine Caesaropapism and other factors gradually led Ukraine to what historians call the "period of ruin" and a national catastrophe.
The defeat of the Galician-Volyn princes was not recognized in church politics for a long time. In 1245, Metropolitan Peter raised the Ukrainian question at the Council of Lyons. However, again a failure. Prince Danylo Romanovych was more successful in negotiations with Rome. Intensive correspondence began between the Apostolic See and the Galician-Volyn princely court, which ended in 1247 with a church union and in 1253 with the coronation of Prince Danylo Romanovych [9, p. 25].
Although the Galician metropolitanate failed to preserve the integrity of the Ukrainian state, it still significantly enriched Ukrainian culture. When the "Byzantine-Slavic culture springs began to dry up" from the middle of the 14th to the 16th century, Ukraine was attached to the Western spiritual treasury. [4, p. 7-8].
The Polish occupation and the liquidation of the institutions of Ukrainian statehood did not mean the destruction of the spirituality and ethnic identity of the Ukrainian people. Elements of the Western spiritual heritage began to penetrate the territory of the Ukrainian state. Thanks to Magdeburg law, cities were actively developing. Lviv became a significant educational and cultural center of Galician Ukraine. And the Florentine Church Union between Constantinople and Rome in 1439 made it possible to begin the reconstruction of spiritual life on a new ideological basis. "A new European spirit blew across Russia" - I. Franko summed up [13, p. 221].
The spiritual atmosphere in the Ukrainian cultural life of the late XV and early XVI centuries was filled with new meaning. Representatives of the then Ukrainian elite saw the place of the Ukrainian church and culture on the way to the integration of Eastern and Western traditions. Active rapprochement with Western Christian culture was stimulated by the fall of Constantinople and the penetration of Latin spiritual literature into Ukraine.
A unique phenomenon has appeared: Latin-language Ukrainian literature. The concept of "Ukrainian Catholic" appeared. Ukrainian Latin literature, the atmosphere of ecclesiastical and cultural ecumenism, the idea of cultural and religious unity of Europe have taken deep roots in the upper strata of Ukrainian society. All this further led to the possibility of the Brest Union, the emergence of the Greek Catholic Church and the religious-ecclesiastical and national-cultural revival of Ukrainians [9, p. 25].
In summary, we can say that despite the persecution and decades of hardship, the Ukrainian people survived as a nation-building people, and as an original people with their own special spiritual culture. Christianity has always been the mainstay of Ukrainians, had a decisive influence on the national life of the people.
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