P. KULISH ON INTERFAITH RELATIONS

Abstract

The article is based on a study of scientific papers Kulish highlights interfaith issues, which enables to reach the

following conclusions: that religious factors as the basis of all the conflicts that have occurred in the history of Polish and Ukrainian peoples XIV-XVII centuries. Particular policy of the Polish kings, surrender their positions Orthodox Church after the fall of Constantinople, Byzantium ie, inhibition of the Orthodox Church in Ukraine, low education, fall into ruin Ruthenian Church. Kulish shows the role and place of communal schools in Ukraine in case of deployment of the protection of Ukrainian culture and education, in opposition to the ideology of Dominican and Jesuit schools.

P. Kulish considerable space devoted to research of interfaith relations in Ukraine, Lithuania and Poland in the

fourteenth and seventeenth centuries. In particular, he believed that union with Lithuania, Ukraine held on a mutually beneficial basis and was due to the need to tackle Ukrainian and Lithuanian nations of the Tatar-Mongol oppression.

P. Kulish argued that pagan Lithuanians borrowed from the Ukrainian Orthodox Christian religion, and between

the two nations for some time there was no inter-faith issues.

P. Kulish notes that the peaceful development of interfaith relations among the three nations mentioned above ended

after the marriage of Queen Yadvyhy Polish and Lithuanian king Jagiello her, that after the so-called Krevsk Union (1385).

P. Kulish tracking process attack on Catholic orthodoxy. Talented Ukrainian gentry of the Orthodox faith, he argued, either in Ukraine or Lithuania or Poland are not claimed to senior positions and bureaucratic space for

government agencies, Orthodox young men were forbidden to marry a Catholic.

Research scientific papers Kulish, which highlights interfaith issues, allows to reach such conclusions.

First, P. Kulish somewhat erroneously asserts that most interfaith problems destroyed trusting relationship between the Ukrainian and Polish, has created spiritual enmity between them, opened the way for the power gap previously established cultural and inter-ethnic relations. That is, the researcher believed that it was religious sources as the basis of all the conflicts that have occurred in the history of Polish and Ukrainian peoples of the fourteenth and

seventeenth centuries.

Second, inter-confessional relations policies exacerbated the Polish kings, who used the power and authority of the

Catholic Church in the struggle for the seizure of the Ukrainian lands and the establishment of regional absolute power.

Thirdly, the Ukrainian Orthodox Church without government support, especially after the fall of Byzantium lost

international credibility, in a short time it was deposited in theory people are not prepared to defend their ideology,

selfish, prone to drunkenness, non-authoritative among the masses. That is, according to P. Kulish, was based on the

fact that the Ukrainian Orthodox Church in the fight against Catholicism became to take the position.

Fourthly, according to P. Kulish, the development of the Orthodox Church in Ukraine hindered widespread illiteracy and poor educational process.

Fifthly, the above-mentioned circumstances, stresses Kulish, prepared to fall into ruin Ruthenian Church and wild Russian society. He believes that salvation came from the introduction of Ukrainian cities (Kyiv, Lviv, etc.).

Magdeburg Law, which the XV century. taught artisans citizens to join in craft shops, and people of the Orthodox faith – the church fraternity.

Sixthly, Kulish shows the role and place of communal schools in Ukraine in case of deployment of the protection

of Ukrainian culture and education, in opposition to the ideology of Dominican and Jesuit schools.