After a sleepless night from Monday into Tuesday, June 17, when Kyiv experienced one of its most massive bombardments, and the sorrowful morning when rescuers from the State Emergency Service recovered the wounded and found the bodies of the dead, Kyiv residents faced yet another challenge—this time, a theological one. Priest Yaroslav Yasenyets of the Orthodox Church of Ukraine (OCU), known for his ultra‑conservative, far‑right views, claimed that the attack on the capital was divine punishment for the LGBT pride event held in Kyiv last Saturday, June 14.
Unsurprisingly, Father Yaroslav’s post was seen as victim-blaming and sparked a wave of outrage. Some recalled how Metropolitan Onuphrius once referred to the Holodomor of 1932–33 as “just desserts.” The conversation didn’t stop at hateful comments—it turned into a reasoned theological debate. While some argue that disputing biblical interpretations is a relic of the “dark” Middle Ages, this episode highlights how crucial understanding Scripture remains. We’ve decided to present readers with a glimpse of the theological debate Father Yaroslav’s post unleashed.
Fr. Kostyantyn Shevchenko (OCU) quickly responded, condemning his colleague’s stance as “ideological capitulation, neatly fitting the Russian-world’s narrative.” He clarified:
“A Russian rocket is not ‘God’s retribution.’ It’s launched by the Russian aggressor—purposefully, every day, targeting residential neighborhoods, hospitals, schools across Ukraine. That’s not divine punishment—that’s a war crime.” “Justifying the aggressor’s actions as ‘God’s Providence’ leads Ukrainians to ‘accept evil as good’ and refrain from resisting.” “God does not avenge others’ sins. He does not send missiles on children because someone sinned. He is Father—not an avenger.” “In Ezekiel 18:20 it says: ‘The soul who sins shall die. A son shall not bear the guilt of the father.’”
Fr. Pavlo Naydenov (OCU) added:
“Christians may humbly believe hardship happens because of personal sin. But who granted anyone the right to link a gay pride parade to this bombardment? Were most residents in that building homosexual? No. What sins were associated with previous attacks—on Kakhovka Hydroelectric Station, Mariupol Drama Theater, Ohmatdyt children’s hospital? It’s clear Fr. Yaroslav has no prophetic gift and no right to draw such connections. He just grasped at straws—events were close in time but distant in essence.”
Fr. Oleh Stetsyuk (OCU) also responded:
“How can one attribute Putin’s actions to God? Fr. Yaroslav, do you really assign to Putin the role of ‘the avenging hand of God’? Are you ready to tell grieving parents that losing their child in rubble was God’s punishment for a pride march?”
The debate quickly shifted toward biblical exegesis. Fr. Yaroslav referred to Old Testament theology, where God often punishes sinners severely.
The Bible describes God punishing people—sometimes via natural disasters, sometimes through invading nations—but primarily regarding the Israelites, His Covenant People (Exodus 19–24).
Old Testament authors interpreted events in terms of obedience or disobedience to the Covenant. When Israel strayed, prophets used marital metaphors (e.g. Jeremiah 3:2–6; Hosea 2:4). The Covenant was like a marriage contract—not a universal moral template.
Ukraine never entered a Sinai Covenant; assuming the same cause–effect applies today is like forcing an “owl onto a globe.”
Even in the Old Testament, punishment is always a last resort. The ark stood open 120 years to allow repentance (Genesis 6–7); Abraham bargained for Sodom and Gomorrah (Genesis 18:23–32).
In the New Testament, Jesus clarifies: “Do you think those Galileans Pilate killed were worse sinners? No … unless you repent, you will all likewise perish” (Luke 13:1–5). Disasters call all to repentance—they are not retributions for victims.
Today’s missiles are launched by human aggressors—not by God. Calling them “divine punishment” removes responsibility from the perpetrators and places it on the Almighty—a fatalistic distortion, not biblical faith.
Fr. Kostyantyn concluded:
“Scripture doesn’t teach us to justify evil under the guise of God’s punishment. It teaches us to: (1) Repent of our sins; (2) Show compassion and help the innocent (Matthew 25:35–40); (3) Resist injustice and defend the oppressed (Proverbs 31:8–9). So rather than declaring missiles to be ‘God’s hand,’ let us be His hands—in prayer, volunteering, speaking truth and protecting life.”
Hierodeacon Yustin Sheludko (OCU) also joined the debate—while rejecting Fr. Yaroslav’s conclusion, he brought up valid doubts about Fr. Kostyantyn:
The Bible documents collective punishment of nations, not only Israel—sometimes at the hands of demonically oppressive states.
He argued that Ukrainians could also be viewed as a chosen people, having made their national covenant in the Dnipro (their “Jordan”).
But he cautioned:
“I’m not addressing the pastoral appropriateness of linking a new bombardment of the ‘New Jerusalem Mordor’ to an LGBT parade. But while condemning the priest’s post, we shouldn’t reject biblical ethnopedagogy altogether.”
Key theological questions:
Does Ukraine, like Israel, have a “marital covenant” with God?
Should suffering be viewed as corporately deserved—or is every individual accountable?
And if Christians are one people of God (“New Israel”), how can the burden of national leadership or prayer be reconciled with divine justice?
If this has strained your mind, that’s the point—the concept of “divine punishment” is far more debated than simple. It carries layers of theological implications few specialists dare unpack.
If this theological complexity inspires deeper reflection—from “chosenness” to “divine retribution” to the nature of God—share your thoughts in the comments below.
P.S. Father Kostiantyn Shevchenko to Father Yustyn Sheludko:
“Ukrainians are a chosen people because they forged a covenant in the Dnipro, their Jordan…”
This is a poetic metaphor, but no more. Theologically, chosenness is not about nationality. Christianity does not recognize ethnic election. What matters is personal faith in Christ, participation in the sacraments, and life in accordance with the Gospel. As Peter reminds us: “You are a chosen people, a royal priesthood, a holy nation…” (1 Peter 2:9)—but this is based on faith, not ethnicity.
Lastly
The people of Ukraine have given much to the world—saints, spiritual leaders, freedom fighters. Yet, we often struggle to honestly engage with our own history. We lack the self-reflective honesty seen in Israel, whose sacred texts record both triumphs (David, Solomon, the prophets) and failures (sin, punishment, losses).
We tend to dwell in extremes: hero-worship or demonization. The truth lies between those poles:
“And you will know the truth, and the truth will set you free.” — John 8:32
Were the missiles “God’s hand”?
Daria Morozova, member of the Sophia Brotherhood
After a sleepless night from Monday into Tuesday, June 17, when Kyiv experienced one of its most massive bombardments, and the sorrowful morning when rescuers from the State Emergency Service recovered the wounded and found the bodies of the dead, Kyiv residents faced yet another challenge—this time, a theological one. Priest Yaroslav Yasenyets of the Orthodox Church of Ukraine (OCU), known for his ultra‑conservative, far‑right views, claimed that the attack on the capital was divine punishment for the LGBT pride event held in Kyiv last Saturday, June 14.
Unsurprisingly, Father Yaroslav’s post was seen as victim-blaming and sparked a wave of outrage. Some recalled how Metropolitan Onuphrius once referred to the Holodomor of 1932–33 as “just desserts.” The conversation didn’t stop at hateful comments—it turned into a reasoned theological debate. While some argue that disputing biblical interpretations is a relic of the “dark” Middle Ages, this episode highlights how crucial understanding Scripture remains. We’ve decided to present readers with a glimpse of the theological debate Father Yaroslav’s post unleashed.
Fr. Kostyantyn Shevchenko (OCU) quickly responded, condemning his colleague’s stance as “ideological capitulation, neatly fitting the Russian-world’s narrative.” He clarified:
Fr. Pavlo Naydenov (OCU) added:
Fr. Oleh Stetsyuk (OCU) also responded:
The debate quickly shifted toward biblical exegesis. Fr. Yaroslav referred to Old Testament theology, where God often punishes sinners severely.
Fr. Kostyantyn countered, questioning Fr. Yaroslav’s exegetical method:
Fr. Kostyantyn concluded:
Hierodeacon Yustin Sheludko (OCU) also joined the debate—while rejecting Fr. Yaroslav’s conclusion, he brought up valid doubts about Fr. Kostyantyn:
But he cautioned:
Key theological questions:
If this has strained your mind, that’s the point—the concept of “divine punishment” is far more debated than simple. It carries layers of theological implications few specialists dare unpack.
If this theological complexity inspires deeper reflection—from “chosenness” to “divine retribution” to the nature of God—share your thoughts in the comments below.
P.S. Father Kostiantyn Shevchenko to Father Yustyn Sheludko:
This is a poetic metaphor, but no more. Theologically, chosenness is not about nationality. Christianity does not recognize ethnic election. What matters is personal faith in Christ, participation in the sacraments, and life in accordance with the Gospel. As Peter reminds us: “You are a chosen people, a royal priesthood, a holy nation…” (1 Peter 2:9)—but this is based on faith, not ethnicity.
Lastly
The people of Ukraine have given much to the world—saints, spiritual leaders, freedom fighters. Yet, we often struggle to honestly engage with our own history. We lack the self-reflective honesty seen in Israel, whose sacred texts record both triumphs (David, Solomon, the prophets) and failures (sin, punishment, losses).
We tend to dwell in extremes: hero-worship or demonization. The truth lies between those poles: