Kiev Mohyla Academy. Kiev Mohyla Academy

50.464444 , 30.519444

National University "Kiev-Mohyla Academy"
(NaUKMA)

original name	National University "Kiev-Mohyla Academy"
International name	National University of "Kyiv-Mohyla Academy"
Year of foundation	(restored to)
The president	Sergey Kvit
Location	Kiev, Ukraine
Legal address	Ukraine 04070 Kiev, st. Frying pans 2
Site	http://www.ukma.kiev.ua

National University "Kiev-Mohyla Academy" (NaUKMA) (ukr. National University "Kiev-Mohyla Academy") is one of the leading modern universities in Ukraine. Considering its historical predecessor - Kiev-Mohyla Academy, NaUKMA is considered one of the two oldest universities in Ukraine after Lviv University and one of the oldest higher schools in Eastern Europe.

Faculties

Faculty of Humanities
Faculty of Economic Sciences
Faculty of Informatics
Faculty of Legal Sciences
Faculty of Natural Sciences
Faculty of Social Sciences and Social Technologies

Ratings and reputation

In 2009, according to the results of the national rating "Compass-2009" (Magazine "Correspondent" of May 22, 2009) NaUKMA took 2nd place.

In 2009, according to the monitoring of scientific and higher educational institutions in accordance with the international citation index, NaUKMA received 36th place among all Ukrainian higher educational institutions.

In 2008, in the rating of 228 Ukrainian universities held by Rinat Akhmetov's charitable foundation "Development of Ukraine", NaUKMA shared the second place with (the first was shared by the Taras Shevchenko National University of Kyiv and the Yaroslav the Wise National Law Academy).

According to the ranking of universities conducted by the weekly Zerkalo Nedeli in 2007, NaUKMA took third place among 200 Ukrainian universities. According to the results of the rating conducted by the magazine Money in 2007 p. NaUKMA ranks first in training specialists in the humanitarian and economic fields and second in the legal field.

History

Foundation of the Kiev-Bratsk Collegium

Theological schools, colleges, for education, existed in Ukraine from the end of the 16th century. They were created by foreign Catholics: Genoese (Kiev), Dominicans and Jesuits. They imposed the Catholic faith and the Polish order. The introduction of the Ukrainians to European culture was carried out by rejecting the national: faith, language, customs, which was unacceptable for the population.

Kiev became the center of national revival. Here, at the printing house of the Kiev-Pechersk Monastery under the patronage of Archimandrite Elisey Pletenetsky, a circle of the Kiev Epiphany Brotherhood was created, which grew into a school. On October 15, the school moved to a separate building in Podil. This date is considered the date of the organization of the Kiev fraternal school, the predecessor of the Kiev-Mohyla Collegium, later the Academy.

In 1632, the school of the Kiev-Pechersk Lavra, the Lavra school, founded in the year by the archimandrite of the Kiev-Pechersk Lavra, Metropolitan of Kiev and Galich Peter Mogila, was added to the school of the brotherhood. The new educational institution was named the Kiev-Bratsk Collegium.

Kiev Brotherhood Collegium under Peter the Mohyl

Pyotr Mohyla became the head of the Kiev Brotherhood College, protector and guardian. The reforms carried out by Petro Mohyla turned the Kiev Bratsk College into an educational institution focused on the "Latin", Western European education system.

Among the leaders of this collegium, the most famous are: Innokenty Gizel, Joasaph Krokovsky, Lazar Baranovich, Ioanniky Golyatovsky, Anthony Radzivilovsky, Gabriel Dometsky, Varlaam Yasinsky, Stefan Yavorsky, Feofilakt Lopatinsky, Feofan Prokopovich, Svyatoy Innokentynsky, Z. , Lavrenty Zizaniy, Alexander Mytura and others.

Many prominent public figures, cultural and educational workers worked and educated in it: Epiphany Slavinetsky, I. Galyatovsky, I. Gizel, D. Samoilovich, Konanovich-Gorbatskov. The academy studied Porfiry Zerkalnikov, who carried out the tsar's diplomatic assignments during the War of Independence, then collaborated with Epiphany Slavinetsky in Moscow; Karion Istomin, author of the first illustrated Russian Primer and Small Grammar; Konon Zotov, a well-known military leader, author of the first Russian book on ship control techniques; General-Field Marshal Boris Sheremetev, associate of Peter I, and others. Belarusians constantly studied at the Kiev Academy. Among them is the famous future scientist Simeon Polotsky (1620-1680).

Academy graduates were the founders of a number of schools in Russia and Belarus, especially in the 17th century. They founded schools and seminaries in almost all cities of Russia: Moscow, Petersburg, Smolensk, Rostov Velikiy, Tobolsk, Irkutsk, Kholmogory, Tver, Belgorod, Suzdal, Vyatka, Vologda, Kolomna, Ryazan, Pskov, Veliky Ustyug, Astrakhan, Kostroma, Vladimir on the Klyazma and other cities. The teachers in these schools were mainly graduates of the Academy. In Mogilev, the archbishop, educator, scientist, pupil and rector of the Academy Georgy Konissky opened a seminary, which became the center of education in Belarus.

Famous alumni, students and professors

Notes

Literature

Kharlampovich K.V. Little Russian influence on the Great Russian church life. - Kazan, 1914.
Askochensky V. Kiev with his oldest school, the Academy. - Kiev, 1856.
Kiev-Mohyla Academy in Names. XVII-XVIII Art. - К .: View. dim "KM Academy", 2001.
Khizhnyak Z. I., Mankivsky V. K. History of Kyiv-Mohyla Academy. - K .: "KM Academy", 2003.
Є.I. Onishchenko, Sunday of the Academy: Help about the revival of the Kiev-Mohyla Academy of that first participant - K .: View. dim "KM Academy", 2004.
The Kievan Academy in the Seventeenth Century. - Ottawa: University Of Ottawa Press, 1977 .-- ISBN ISBN 0-7766-0901-7
The Kievan Academy and Its Role in the Organization of Russia at the Turn of the Seventeenth Century. - New York: Shevchenko Scientific Society, 1976.
Omeljan Pritsak and Ihor Sevcenko, eds. "The Kiev Mohyla Academy (Commemorating the 350th Anniversary of Its Founding, 1632-1982)." Harvard Ukrainian Studies... vol. VIII, no. 1/2. Cambridge, MA, 1985.
S.M. Horak. “The Kiev Academy. A Bridge to Europe in the 17th Century ". East European Quarterly, vol. 2, 2, 1968.

Official name: National University "Kiev-Mohyla Academy" (NaUKMA)

Address: Kiev, Grigory Skovoroda street, 2

Date of construction: 1632

Basic information:

Kiev-Mohyla Academy, or officially - National University "Kiev-Mohyla Academy" (NaUKMA) is one of the oldest and most prestigious higher educational institutions in Kiev and all of Ukraine. The academy building is located in the historic district. NaUKMA is accredited for the fourth, level of accreditation.

History:

The Kiev-Mohyla Academy dates back to 1615. The history of the academy begins with the Kiev fraternal school, founded in 1615, which served as the basis for the future educational institution. The famous Ukrainian philanthropist and active activist from Lutsk Galshka Gulevichevna donated her house in Kiev to a fraternal school. A number of teachers and teachers from Lviv and Lutsk schools were invited to the school, the school was actively supported by representatives of the Zaporizhzhya Sich, in particular, Hetman Sagaidachny.

Galshka Gulevichivna gave the first impetus for the development of the Kiev-Mohyla Academy

The most serious impetus for the development of the school was the unification in September 1632 of the Kiev fraternal school with the Lavra school, it was then that the Kiev Brotherhood college appeared, which was headed by Metropolitan Peter Mohyla. It was Peter Mohyla who made every effort, for the development of the Kiev-Bratsk College, he directed the education system in a Western manner and paid great attention to the study of languages, which gave students great opportunities to get acquainted with foreign achievements of culture and science. The Collegium began to bear the name Kiev-Mohyla, in honor of its first leader and trustee. An important feature of the college was the availability of education for all classes of the population.

In 1658, the collegium received the status of a higher school according to the Gadyach treatise, which was signed by hetman Ivan Vyhovsky. The same status was confirmed by the royal charter in 1701. By this time, the Kiev-Mohyla Academy had the fame of an authoritative institution outside Kiev. Students from various countries and corners of Europe studied here - Russians, Bulgarians, Greeks, Montenegrins, Bosnians, Moldovans and Wallachians, Italians and many others. In addition, the entire spiritual elite of Ukraine also sought to get an education here.

The decline of the academy began in 1817, when at first, for a period of two years, the academy was closed, and then, from 1819, it was turned into the Kiev Theological Academy. Despite the fact that the educational institution began to be exclusively religious in nature, for more than one decade it has educated many famous figures from Ukraine, Russia, Moldova and other countries.

With the arrival of the Bolsheviks in Kiev, the academy was closed. In Soviet times, the premises of the Kiev-Mohyla Academy housed the Higher Political School of the Navy.

Bratsk Monastery and the building of the Kiev Mohyla Academy at the beginning of the 20th century

The academy resumed its work, as well as fame, in 1991, on September 19. It was then that the modern University "Kiev-Mohyla Academy" was created. The initiator and main active figure who supported and promoted the revival of the academy was the Ukrainian literary critic V.S. Bryukhovetsky, who also became the first president of NaUKMA. The academy opened its doors for the first students in 1992. In 1994, the university received the 4-1 level of accreditation. The Academy took an active part in the 2004 revolution, becoming, in fact, the first organization to actively oppose the falsification of vote counting towards Viktor Yanukovych.

Interesting Facts:

Kiev-Mohyla Academy is the oldest university in Eastern Europe

Mikhail Lomonosov, Grigory Skovoroda, many Ukrainian hetmans graduated from the Kiev-Mohyla Academy

Point of interest on the map:

Sights:

Dedicated to the 400th anniversary of the Kiev Brotherhood School

This year we are celebrating the four hundredth anniversary of the founding of the Kiev Brotherhood School, the predecessor of the Kiev-Mohyla Collegium, later the Academy, one of the most famous educational institutions in our country (hereinafter KMA).

The history of the educational space not only in Ukraine began with this university. It is no exaggeration to say that the KMA became a source for the formation of the system of theological education throughout the territory of the Slavic Orthodox Ecumene. As an exemplary European university, structured in its system of training according to the most advanced technologies of the best universities in the world, KMA became the first university in the Slavic world to systematize the Orthodox worldview tradition according to the system of Western scholasticism. Remaining an Orthodox university, the academy trained its students in accordance with Western Catholic educational models. What is behind the success of KMA, triumph or defeat, the temptation of temptation or the virtue of success, we would like to reflect in this article.

Historical conditions for the emergence of the Kiev-Mohyla Academy.

The reason for the appearance of the KMA was due to a difficult and difficult time for the country. Kievan Rus, drained of blood by the Mongol-Tatar raids, becomes the prey of the Lithuanian, Polish and German conquerors. After the adoption of the Union of Lublin in 1569, Lithuania and Poland were united into one federal state - the Polish-Lithuanian Commonwealth. The unity of the federation also demanded church unity, which was embodied in the Union of Brest in 1596.

In order to transfer the union from the “de iure” state to the “de facto” state, it was necessary to change the vector of the religious life of the Ukrainian people and move its arrow from east to west. This is what the ruling circles of the Polish-Lithuanian Commonwealth did together with the Catholic missionaries. The former knocked out from the people its national memory, language and culture, the latter planted, through the system of Jesuit colleges, a new model of the religious worldview.

The reaction to the Catholicization of the Ukrainian people was the growth of parish schools and Orthodox brotherhoods. So in 1615 the Kiev Brotherhood appeared, in 1631 the school of the Kiev-Pechersk larva, which, united among themselves, formed the Kiev-Brotherhood College, which became the Kiev-Mohyla Academy since the late eighties, named so in honor of its founder and patron Saint Peter Mohyla.

Kiev-Mohyla Academy. History of success.

It was the first institution of higher education in Ukraine. His extraordinary authority and popularity is evidenced by the fact that many people from noble families who were educated at European universities returned to their homeland in order to study at their native alma mater. People from the most diverse strata of the country's population studied there - nobility, Cossacks, clergy, bourgeoisie, peasants.

Petr Mogila borrowed the educational system from European Latin science and, rethinking it in the context of the Orthodox worldview, created the best educational institution in the country, which was in no way inferior to European classical universities. Latin, as the language of international communication, was studied by students to perfection. Latin was spoken not only in class, but also in interpersonal everyday communication. This made it possible for its graduates not only to work in diplomatic departments, but also to successfully appear in courts and disputes. The Academy adopted the methods and methods of the Catholic mission, making them a weapon for defending their faith.

When Peter the Great issued a decree in 1720 banning printing in the Ukrainian language, the native language, paradoxically, began to dominate in the teaching system of the Academy. Sermons were written in the Ukrainian language, rhetoric was taught, and the priests could speak from the pulpit in a language understandable to everyone, which at that time was a phenomenon that went beyond the ordinary.

One could talk endlessly about the fruits that the Kiev-Mohyla Academy brought. Fourteen hetmans of Ukraine emerged from its walls. Since the eighteenth century, its graduates have established educational institutions throughout the Slavic world. The academy studied Ukrainians, Russians, Belarusians, Romanians, Moldavians, Serbs, Bosnians, Montenegrins, Bulgarians, Greeks, Italians. Cultural figures in Serbia and Bulgaria have asked to send teachers from the Kiev Academy. The Kiev Academy became a source of education not only in Ukraine, but also in Russia, Belarus and Western Europe. It was the graduates of the Kiev Academy that founded the first higher educational institutions in Russia, including the Slavic-Greek-Latin Moscow Academy.

The Academy has formed its own choral and composer school, among the most glorious students of which are D. Bortnyansky, M. Berezovsky, A. Vedel, and others.

After the foundation of Moscow University in 1755, the importance of the academy declined. The education of Kharkov University in 1805 deprived the Kiev-Mohyla Academy of its former role of a higher educational institution. By order of the government and by the decree of the Synod of August 14, 1817, the Academy was closed. In 1819 it was reopened as the Kiev Theological Seminary, and then the Academy. In Soviet times, a naval political school was located on its territory.

0001_photo / 2015/10/12 / kma (/ gallery)

Scrapping educational systems.

The importance of the Kiev-Mohyla Academy can hardly be overestimated. It was the beginning of a powerful impulse for the national self-identification of the Ukrainian people; the Orthodox faith received a powerful injection of anti-Catholic immunity. On the other hand, from the same academy, the understanding of spiritual education began as a system of pedagogy and book encyclopedia. Teaching theological disciplines was reduced to the external harmony of theoretical knowledge, often at the expense of active spiritual experience.

The very new education system was dictated by the intellectual trend of Western Catholic theology, which asserted that the human mind, since it was created in the image of God, in itself knows everything truly. This view gave rise to scientific optimism, which had the postulate that rational cognition is objective (that is, it cognizes the object as it actually is), because it cognizes in the same way as the mind of God. At the same time, the rapid development of natural sciences and technologies seemed to be a visible confirmation of the correctness of the chosen path.

The above was the beginning of the regression of spiritual education. It began to gradually turn into mechanics. From that time on, spiritual education was considered book education. The breath of Άγιο Πνεύμα was finally expelled from him. The spiritually educated person "άνθρωπος πνευματικός" - the one who has the energetic involvement of his image with the Holy Spirit, has turned into "άνθρωπος ἐπιστήμονας", a scientist, a scribe who owns a harmonious system of scholastic education.

The "fruits" of scholastic education.

What was progressive and in demand in a certain historical era has become a permanent and enduring phenomenon in the system of theological education of the Russian Orthodox Church. Starting in the sixteenth century, whatever educational institutions appeared in the Orthodox Church, all of them will be created according to the principle of scholastic educational models of the Western model.

The establishment of an “institute of academic theology”, separated from the real “enlightenment in Christ” and the real needs of catechesis, led to disappointing consequences and found its completion in the boring, endlessly repetitive sermons of its graduates, while academic theologians continued to prepare for no-inspiring lectures ...

One of the terrible fruits of this system of spiritual education and parish catechesis was the military coup of 1917, which was carried out by the hands of the baptized Orthodox people. On the barricades of the revolution and on the fields of the fratricidal war, there were many graduates and students of theological seminaries, including the "father of all peoples" IV Stalin. All these people at one time regularly confessed during Great Lent once a year, and brought their superiors a certificate from the Church that they were Orthodox and were not subject to additional taxation from the state, as heretics or schismatics.

The events of the twentieth century have shown the inconsistency and ineffectiveness of the spiritual and educational models and methods of catechesis of the previous time. They were not able to prove to the Orthodox people the necessity and importance of the search for the “Kingdom of God and His Truth” in the face of social upheavals and temptations. But, nevertheless, when, seventy years later, by the providence of God, we got the opportunity to openly preach, worship and missionary work, we again began to revive the same church educational system that was erased by God during the years of persecution due to its sterility.

Archpriest John Meyendorff showed that there is a big difference between the simple living preaching of the early Church and the modern catechism, with its elaborate structure of philosophical categories and particulars.

The Word of God is inseparably linked with love, since only those who love God will be able to accept and preserve it: “If anyone loves Me, he will keep My word, and My Father will love him, and We will come to him and make our abode with him” (John 14. 23-24). The Word of God is the ultimate yardstick for all our theological education, and “It will judge us at the last day” (John 12:48).

Since the Word of God is the path to the ultimate personal Truth of God, “enlightenment in Christ” takes on an ontological character for a person who seeks to devote himself to serving the Word. Jesus Christ becomes the guarantor of true theological education, not the licensing commission of the Ministry of Education. In this sense, theological education should provide a methodology for the deification of man and become a navigator on the path of man to eternal life.

For me, the question remained open: what should be the modernization of theological training so that it becomes not just a human attempt to dismember the harmony of Mercy and Revelation by systematizing the human mind? I, of course, do not deny the need to study theological disciplines, I am only talking about the fact that without the relationship of mind and heart, they lose their axiological meaning.

It seems to me that it is here that the problem of the attitude towards theological education in the church environment is hidden, which, according to Jean-Claude Larcher, sounds like a distrust of theology in general. “Piety or theology” - such a dualism sounds the still incurable birth trauma of our church mentality. And today we still cannot talk about synthesis and about harmony between piety and church science.

God created people in such a way that, even being in pride, arrogance, they are still able to ask God. People who question the Church are not concerned with our words, but with the words of God through us. With the beginning of perestroika, Orthodox churches were packed with people who came to see God. But gradually the number of people coming to church constantly began to decrease. Why did this happen? It seems to me that the answer to this question is as follows. People are tired of hearing about Christ. They want to see Him. For many years we have been talking about Him, preaching, reasoning, and only a few of us managed to show Him to people in ourselves. This is the tragedy of our preaching, including book theology.

After numerous Mongol-Tatar raids, Kievan Rus lost its power. And it became the prey of new conquerors, this time Lithuanian, Polish and German. The brutal social and national oppression fell on the shoulders of the population of all Ukraine. The ruling circles of the Commonwealth intended to spiritually enslave the country. They forcibly prohibited the people from their language and culture, but the people did not want to put up with it. He waged a constant struggle for his freedom and independence. No amount of oppression could stop the socio-economic development of Ukraine. Under his influence, the national consciousness of the people was awakened, its spiritual forces were revealed, interest in their own history and language intensified. Then the need arose for the development of science and education.

By this time, many sons of the Ukrainian people were studying or had already received education outside their homeland. But already in the 17th century, the question arose of opening their own educational institutions that could compete with European ones. This was preceded by an increase in the number of parish schools (in the 16th century). The number of libraries also increased, and many new books appeared. All this can be considered prerequisites for the creation of a high-level educational institution.

There was a strict selection of teaching staff at the academy. The academic corporation was responsible for this process. Very high demands were made on the teacher. The Academy also enjoyed the right to elect a rector. He was elected from among the academic professors. At one time, the hetman even approved the candidacy of the rector and presented him with a "diploma". This indicates the importance of the Academy in public life in Ukraine at that time.

The academic year began on September 1 and ended in early July. However, new students were enrolled throughout the school year. There were no age restrictions in the academy. So, in the junior class could be students aged 11 to 25 years. To become a student, it was necessary to pass an interview, at which the level of knowledge of the applicant was determined, and in which class to determine it. Unsuccessful students were not expelled. A student could stay in one class as long as he wanted. Sometimes even students returned from high school to lower classes to "validate knowledge." After completing the entire course of study or one of the senior classes, the student received a certificate signed by the rector.

Young people from all regions of Ukraine studied at the academy: Kiev region, Sloboda Ukraine, Volynia, Transcarpathia, Galicia, Bukovina. They came from all strata of the population - nobility, Cossacks, clergy, bourgeois and peasants. The largest was the representation of burghers, Cossacks and priests. This principle was very important for the academy, giving the opportunity to receive a full education not only for the children of the nobility, but also for the common people.

By order of the government of the Ros Empire and by the decree of the Synod of August 14, 1817, the Academy was closed. In 1819 it was reopened as the Kiev Theological Seminary, and then the Theological Academy.
The invaluable experience of Mogilyanka was used in organizing the Slavic-Greek-Latin Academy.

In 1992, the Kiev-Mohyla Academy reopened its doors to those wishing to gain knowledge at the world level. All of the above traditions have been preserved in it to this day. Now the academy is one of the most popular higher educational institutions in Ukraine.

Kiev-Mohyla Academy

The history of the Kiev-Mohyla Academy, one of the oldest educational institutions in Ukraine, is rich in events. Many famous graduates have left its walls: the great philosopher Hryhoriy Skovoroda, scientist and educator Simeon Polotsky, Metropolitan and reformer of the church Feofan Prokopovich, composer Dmitry Bortnyansky, fourteen (!) Ukrainian hetmans. Mikhailo Lomonosov began his career in science at the academy. But the history of the Kiev-Mohyla Academy is not just the history of a higher educational institution, expressed in the dates and number of famous graduates. This is the story of the struggle of the Ukrainian people for freedom of thought of spirit, for the right to think and speak in their native language and to believe in the God in whom their ancestors believed ...

Ukraine has always been a tasty morsel for those who simply considered it "their duty" to seize its territory and enslave its population. The hordes of Khan Batu and his numerous heirs who came from the east turned Kievan Rus into ruins, and made its people slaves. But the Mongol-Tatars operated, in general, primitively. Their goals were simple and understandable - to plunder more of all goods in order to send loaded caravans to their native steppes. But the Polish, Lithuanian and German conquerors who came to replace them acted more subtly. They understood that there are two ways to enslave the Ukrainian people: either completely exterminate (but then who will be a valuable source of slave power), or assimilate, eliminate national identity, make them forget their native faith and language.

In the 16th century, a process began, which in history was called the "Catholicization of Ukraine". The brothers of the Order of the Society of Jesus, better known as the Jesuits, especially tried in this regard. At first glance, their activities in Ukraine looked quite useful and even noble. They opened schools and colleges where Orthodox youth, who had never had such an opportunity before, could receive a fairly decent education. Jesuit colleges at that time were considered the best in Europe. But the goal of the Jesuits was to tear young Ukrainians away from their roots, through spiritual aggression to turn them from Orthodox to Catholics. That is why education in these schools was carried out exclusively from the standpoint of the Catholic worldview.

The response to the Uniatism was the mass emergence of Orthodox brotherhoods, uniting various strata of the population in their ranks, and the creation of parish schools under these brotherhoods. The main goal of the brotherhoods was the struggle for Orthodoxy, for the preservation of the spiritual traditions of the Ukrainian people, and therefore teaching in these schools was conducted in the Slavic and Greek languages, in contrast to the Jesuit colleges, where subjects were studied in Latin and Polish.

At the beginning of the 17th century, the Kiev brotherhood began to form. But for the time being, he did not have either land or premises where an educational institution could be organized. Until, in October 1615, Elizaveta Vasilievna Gulevichivna, a Kiev woman from a noble Volyn family, donated her house and a piece of land to the brotherhood in Kiev Podol. It is worth bowing to this smart and intelligent woman who has done much more for education in Ukraine than many noble and rich men. October 15, 1615 - the date of the dedication to the Kiev magistrate book, according to which the house and land of Elizaveta Gulevichivna were transferred for the formation of a monastery and a school for children, is now considered the date of foundation of the Kiev-Mohyla Academy.

Pyotr Konashevich-Sagaidachny rendered significant support to the Kiev brotherhood. Together with the entire Zaporozhian Army, the hetman joined the brotherhood in 1620 and for several years he was the guardian of the Kiev Brotherhood School Monastery. And even on his deathbed, when Peter Sagaidachny was dying of wounds received during the Battle of Khotyn in 1622, he remembered the needs of the brotherhood and bequeathed a significant part of his funds "for the science and education of bachelors of scientists among Christian children."

Of course, a story about the oldest higher educational institution in Ukraine is impossible without a story about the life and work of a person whose name is included in the name of the academy. The importance of Metropolitan Petro Mohyla in the development of Ukrainian culture and education can hardly be overestimated. An early orphaned native of a noble Moldovan family (his father was poisoned by order of the ruler of Wallachia, after which his mother with five children moved to Poland) in his youth dreamed of making a military career, participated in several battles. And at the same time he received an excellent education, starting his studies at the Orthodox school of the Lvov brotherhood, and graduating from the best universities in Europe. Apparently, this determined his further path. Gradually, Mogila withdrew from military and worldly affairs and in 1627, under the influence of the Kiev Metropolitan Job Boretsky, took the clergy. Soon Peter Mogila was elected archimandrite of the Kiev-Pechersk Lavra. In 1631, at the Lavra, a school was formed "for the teaching of the liberal sciences in Greek, Slavic and Latin." A year later, the school of the Kiev Brotherhood and the Kiev-Pechersk School were merged into a single educational institution - the Kiev-Bratsk Collegium, later renamed Kiev-Mohyla.

"The main work of his life is the founding of the Kiev-Mohyla Collegium, which was supposed to become the visor of Orthodoxy and the South Russian (that is, Ukrainian) nationality, using the weapon that the enemy was attacking - science and enlightenment," Ivan wrote about Peter Mogila Franco. Metropolitan Pyotr Mohyla did a lot to revive the spirituality of Ukraine - under him, the Sophia Cathedral in Kiev, which had been in extreme desolation, was returned to the jurisdiction of the Orthodox Church, dozens of churches and monasteries were restored and rebuilt. But the classic of Ukrainian literature was right: if Petro Mohyla had only created the Kyiv-Mohyla Collegium in his entire life, then his name would have remained forever in Ukrainian history. Until the very end of his life, the Metropolitan did not forget about his brainchild. He bequeathed to the college his houses in Podil, several villages and farms, more than 80 thousand gold in cash, as well as an invaluable library of more than 2000 volumes. And finally, Petr Mogila asked his followers "to take care of the collegium as his only property."

It is interesting that although the Kiev-Mohyla Collegium was founded as a counterweight to Catholic educational institutions, its structure and training system were largely modeled on the Jesuit collegiums. “In educational terms, the Kiev Collegium was divided into two congregations: the highest and the lowest,” wrote the famous Russian and Ukrainian historian N. I. Kostomarov in his work “Russian history in the biographies of its main figures.” - The lowest, in turn, was divided into six classes: headlight, or analogy, where they taught both reading and writing in three languages: Slavic, Latin and Greek; infima - the class of initial information; followed by a grammar class and a syntaxim class, in both of these classes there was a study of the grammatical rules of three languages \u200b\u200b- Slavic, Latin and Greek, various compositions were explained and translated, practical exercises in languages \u200b\u200bwere performed, catechism, arithmetic, music and musical singing were taught. This was followed by a poetry class, where mainly poetics was taught and all kinds of exercises were written in poetry, both Russian and Latin. Pitica was followed by a rhetoric class, where students practiced writing speeches and discourses on various subjects, guided especially by Quintillion and Cicero. The upper congregation had two classes: the first was the philosophy class, which was taught according to Aristotle, adapted to teaching in Western Latin manuals, and divided into three parts: logic, physics and metaphysics; geometry and astronomy were taught in the same class. The other, the highest, was the theology class; theology was taught mainly according to the system of Thomas Aquinas. "

The course of study at the Kiev-Mohyla Collegium was 12 years. However, in principle, students had the right to study as much as they wanted. Students were not expelled for not learning a lesson or not being able to pass exams at all (for sure, today's students cannot read about this without envy). It was enough to give any good reason, for example, the lack of necessary textbooks or funds to buy new clothes. This liberal attitude led to the fact that the number of students grew steadily and by the middle of the XVIII century exceeded 1,700 people.

Back in the 1630s, contemporaries called the Kiev-Mohyla Collegium an academy. However, it received the legal status of a higher educational institution only at the beginning of the 18th century. In 1694, during the rector's office of Iosaaf Kryukovsky, the collegium received the right to teach the so-called "higher courses" - philosophy and theology. Only those educational institutions that received the status of higher education, that is, academies, had such a right. And formally, the educational institution received the academic status in 1701. On the instructions of Hetman Ivan Mazepa and Metropolitan Varlaam Yasinsky, Iosaaf Kryukovsky went to Moscow to confirm the material and legal status of the academy. "The Academy of their Kiev-Mohyla, which from its previous foundation has equal privileges, as usual other Academies in all foreign states, the right to have freedom is confirmed," - read in the tsar's charter granted to the rector.

Under Emperor Peter I, the Kiev-Mohyla Collegium became an academy, and under him, unfortunately, an offensive against the Ukrainian language began, another attempt was made to assimilate the Ukrainians, “so that the Little Russian people would not consider themselves different from the Great Russian”. In 1720, it was forbidden to print books in the "rural dialect" (that is, in the Ukrainian language). Educational institutions were recommended to switch to teaching in Russian, and in 1763, by decree of Empress Catherine II, a complete ban was introduced on the use of the Ukrainian language at the Kiev-Mohyla Academy. In addition, the graduates of the academy did not have the right to work in Ukraine and, naturally, they were forced to move to St. Petersburg, Moscow or the scientific and cultural centers of Western Europe (as we see, such a phenomenon as the "brain drain" appeared even then). But despite all the prohibitions, the Kiev-Mohyla Academy continued to be the center of Ukrainian culture. Some teachers, at their own risk, continued to teach classes in Ukrainian. And even more so when communicating outside the classroom, mentors and students preferred Ukrainian to the “Great Russian” language.

Of course, the "free-thinking spirit" that reigned within the walls of the Kiev-Mohyla Academy irritated the Russian government a lot. And apparently, this was one of the main reasons that in 1817 the Academy was closed by the order of the Holy Synod. Two years later, the educational institution was opened in a new capacity - already as the Kiev Theological Academy. At first glance, the difference is small, only the name has changed and that's it. But in reality, the changes were much more serious. Indeed, in addition to the humanities at the Kiev-Mohyla Academy, serious attention was paid to the natural sciences. In the middle of the 18th century, "pure mathematics" classes were opened, where students studied algebra and geometry, as well as "mixed mathematics" classes, which taught courses in architecture, optics, hydraulics, trigonometry, astronomy and the basics of military science. In 1802, a class of medicine appeared with the study of anatomy, surgery, physiology, and not only in theory, but also in practice. Natural sciences - biology, zoology, mineralogy and others - developed at the academy. In the educational system introduced at the Kiev Theological Academy, there was practically no place for natural sciences.

But still, at least something is better than nothing at all - in 1918 the Kiev Theological Seminary was closed. The headquarters of the Dnieper military flotilla, as well as the repositories of the branch of the Central Scientific Library of the Academy of Sciences of Ukraine, were located in the premises of the Academy.

Even after the proclamation of Ukraine's independence, not many believed that the Kiev-Mohyla Academy could be revived. But while pessimists are thinking "to be or not to be?", Optimists get down to business. On September 19, 1991, the order of the Chairman of the Verkhovna Rada of Ukraine L. Kravchuk "On the revival of the Kiev-Mohyla Academy" was published. On August 24, 1992, the official opening of the University "Kiev-Mohyla Academy" (UKMA) took place. On May 19, 1994 UKMA received the status of the National University “Kiev-Mohyla Academy” (NaUKMA).

It would seem that one can calm down on this - the revived Kiev-Mohyla Academy lives and works. But the rector of NaUKMA Vyacheslav Bryukhovetsky and his colleagues are not going to rest on their laurels. The plans are for NaUKMA to become one of the 50 best universities in the world. The intentions are very bold, because nowadays not a single educational institution in Ukraine is included in the list of even the top 500 universities. But "the road will be mastered by the one walking." Let's wish the Mogilyans good luck in their difficult and noble cause.

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