Either this means that Orthodox theology is identical the world over - in which case, why bother to study the Greek theologians, Byzantine theology (cf. Fr. John Meyendorff's book by that title), the Syriac theologians (including such people as Saint Ephrem the Syrian, Saint Isaac the Syrian, and above all Saint John of Damascus), the Russian theologians (the list is long and impressive) and so on - or that the Ukrainians are so absymally ignorant that they never produced any indigenous theologians (Saint Peter Mohyla either never existed or never produced his Great Trebnyk, his Catechism, or much of anything else; Saint Paissy Velychkovsky is a myth, and on, and on).
This is particularly rich when Halia 12, who identifies herself as Ukrainian Orthodox, writes that
We Ukrainian Orthodox have to keep reminding the Eastern Catholic Ukrainians about this.
The fact of the matter is that the Greek-Catholic Ukrainians are, indeed, far more interested in Ukrainian Orthodox theology than present-day Ukrainian Orthodox seem to be. To give only one example, Arkady Joukovsky, who is himself Orthodox, and went to considerable trouble to do his beautiful reprint of the Great Trebnyk of Saint Peter Mohyla, tells me that the Greek-Catholics purchased the large majority of the copies of the book. It doesn't surprise me, but it is a striking example of what Ukrainian calls меншевартість.
I could continue at some length.
Perhaps I should explain the context of my comments. This topic came up in the form of a question at our church's recent Sobor in Saskatoon this past August and was answered by no less a theologican and professor that Dr. Fr. Oleh Krawchenko.
He said there is no such thing as a "Ukrainian Orthodox faith". We Ukrainian Orthodox share the same faith as the rest of the Orthodox church: Greek Orthodox, Serbian Orthodox, Bulgarian Orthodox and yes even Russian Orthodox.
In Western Canada, the some Ukrainian Catholics have in the past claimed that we could create a "Ukrainian" faith based on Petro Mohyla's works.
This is what we are rejecting. Faith is not based on nationality but on doctrine.
Regarding Petro Mohyla: let's remember that his Confession was corrected by Synod of Jassy, in 1642.
Many scholars including Bishop Kallistos Ware conclude that the Confession was written as an answer to Patriarch Cyril Lukaris Calvinist "Confession".
Here is a good quote from an Ukrainian Orthodox theologian:
"To be sure, the Orthodox Confession of Faith by Petro Mphyla needs to be viewed in its seventeenth-century context. To use the document today as a defense for Orthodox Theology or as a response to protestant or Roman Catholic criticism would be a betrayal of orthodoxy. Rather the document's theological importance and relevance lie in its role as a purely historical treatise of the living faith. Petro Mohyla was a leader of a confused and shattered Church, who kept the spirit alive by contributing, however erroneously, in the larger perspective, to he sanctity."
"The Orthodoxy of Petro Mohyla" Faith and Culture, 7 (1985-1989), p. 82.