From very early times the Ukrainian nation was known for its earnest search for God. It is no wonder, that from the beginning when the nation did not know the truth about a living God as the creator of the universe, the people created for themselves various gods and idols that they worshipped.Christianity came to Ukraine in the second half of the tenth century from Greece. Missionaries, speaking Bulgarian, were able to make themselves understood as they introduced the Christian faith to the nation. On August 14th, 988 in Kiev, the capital city, Christianity according to the Orthodox faith, was made the official national religion. Christianity in Ukraine incorporated various aspects of Roman pagan beliefs as well as Greek culture.
The introduction of Christianity in Ukraine came by Divine providence, but in time it began to display political motives and interests of King Volodomyr the Great. Nevertheless, the light of the gospel of Christ produced numerous godly changes within the nation. King Volodomyr decreed that all citizens be baptized; those who refused to accept the new faith were severely punished and all their material goods were burned. The nation was not prepared to teach its citizens how to turn to a living God and to experience a spiritual rebirth. They simply had to renounce their pagan faith and somehow their baptism would make them a Christian.
The Reformation
During the 16th century, the Reformation spread across western Europe. It moved across the Czech republic and Poland into western Ukraine. A spiritual revival began which resulted in approximately 80 new congregations being established throughout Ukraine.
In 1820, a Russian translation of the New Testament was published which became available to the entire population at a cost of five rubles per copy. Religious individuals in Ukraine obtained a copy of the sacred book and read it with great reverence and the eyes of the nations began to open to its truth. They began to compare the teachings of their spiritual leaders with the Gospels and discovered that their priests had strayed considerably from Christ’s teachings. A number of people stopped attending the Orthodox mass and began meeting in homes to read the New Testament which changed them to a new life. The church, with the support of the state, began to persecute those who stopped attending church and coming to confession before Easter. Groups who left the Orthodox church and who gathered according to their understanding of Scripture were identified and their leaders were singled-out.
The Great Commission to “go into the whole world and preach the Gospel” touched the hearts and souls of people who, after believing in Christ and receiving forgiveness, were baptized, resulting in a great revival in the land. These believers proclaimed a message of renewal to the Orthodox and Greek Catholic churches which were experiencing a time of spiritual and moral decline. At a time when the people also found themselves as slaves to a feudal system, the light of the Gospel called for reform in the Church, to a new birth in Christ and to His teachings.
By the end of the eighteenth century revival had spread across Ukraine especially among writers and other educated individuals. Among these were s Hryhory Skovoroda, Taras Shevchenko and Panteleimon Kulish as well as many others. The majority of them were members of the Cyril and Methodius Brotherhood whose goal it was to make the Holy Bible available to the Ukrainian nation in their native tongue and transform society according to Christian principles. Panteleimon Kulish was arrested for his faith and upon returning
home from his imprisonment, he took it upon himself in 1860 to translate the holy Scriptures into Ukrainian. Several times he was forced to flee from the country so that he wouldn’t fall into the hands of those opposed to this task. Among various hardships, which included his home in Ukraine catching fire and his entire translation of the Old Testament being lost in the fire, he continued this work until 1880. Although he was not able to complete the translation due to poor health, it was eventually completed by his friends. The Kulish translation of the complete Bible was finally published in 1903 and was widely distributed throughout the nation.
home from his imprisonment, he took it upon himself in 1860 to translate the holy Scriptures into Ukrainian. Several times he was forced to flee from the country so that he wouldn’t fall into the hands of those opposed to this task. Among various hardships, which included his home in Ukraine catching fire and his entire translation of the Old Testament being lost in the fire, he continued this work until 1880. Although he was not able to complete the translation due to poor health, it was eventually completed by his friends. The Kulish translation of the complete Bible was finally published in 1903 and was widely distributed throughout the nation. While studying in Ukraine and in other countries, Hryhory Skovoroda was greatly influenced especially by Protestant professors who demonstrated by their lives what it meant to be born again. Upon returning to his native country, the Orthodox clergy were very interested in involving him to teach in their seminary. He frequently opposed the formal, lifeless teachings of the Orthodox church. “I have left everything”, he declared. “There is only one thing that I hope for in this life and that is to understand the 
significance of the death and resurrection of Jesus Christ.” Dressed in ordinary clothing, with a knapsack on his back in which he carried his Bible , he traveled on foot to towns and villages, and like the prophets of the Old Testament and called people to leave their life of false teachings and darkness and turn to the living God. He, like many other Ukrainian writers and other humanitarians, demonstrated his deep desire to help his nation to understand God’s truth, because it was their only hope true freedom, both in their society and and in finding freedom from a life of sin.
significance of the death and resurrection of Jesus Christ.” Dressed in ordinary clothing, with a knapsack on his back in which he carried his Bible , he traveled on foot to towns and villages, and like the prophets of the Old Testament and called people to leave their life of false teachings and darkness and turn to the living God. He, like many other Ukrainian writers and other humanitarians, demonstrated his deep desire to help his nation to understand God’s truth, because it was their only hope true freedom, both in their society and and in finding freedom from a life of sin.Baptists in Ukraine
Ivan Onyshchenko, Mychailo Ratushny and Harasim Vitenk Balaban were the individuals through whom God revealed a gospel of renewal and regeneration by faith in Jesus Christ. Ivan Onyshenko became interested in evangelical teachings in 1845 when he went to nearby German colonies where he found employment. When he returned to his own village, he brought with him a New Testament which he read to his family and neighbors and told them about Christ and how they might have salvation in Him through faith. God’s Word found fertile ground in the hearts of these listeners and resulted in their repentance and accepting Christ. These believers were given the derogatory name “Stundists”.
News of this fact that Onyschenko was turning people away from the established church and its beliefs reached the local priest and the leaders of the Orthodox church who in turn threatened him with exile if he did not stop preaching this new faith. When Onyschenko was forced to leave his village; Mychailo Ratushniy eventually took his place and continued to boldly proclaim the gospel of Jesus Christ. The light of the gospel could not be stopped and truth gripped almost the entire Ukraine in spite of severe opposition by the local priests.
As the good news of the gospel spread across Ukraine, many people accepted it and new congregations were established, but at the same time it caused a time of severe persecution. Church leaders as well as civil authorities, at the request of local priests began following and interrogating individuals suspected of becoming involved in the evangelical movement Many believers were arrested. Even though eventually religious freedom was declared and it became legal to worship and pray as they wished, the persecutions continued. Families were forced to separate, property was confiscated, believers were forbidden to leave their villages to seek employment, sometimes they were even forbidden from leaving their own home. Individuals who refused to comply with these rules were frequently mistreated and heavily fined.
Often during the night a rock would come crashing through a window; sometimes the door would be broken down and the house would be vandalized; parents were beaten in front of their children; believers were forced to stand outside in freezing temperatures; during harvest they were sometimes even prevented from gathering the grain they would need to feed their family. Children were not allowed to attend school, their dead could not be buried in the local cemetery. Despite these persecutions, believers did not waver from their new found faith. During these mistreatments they would often sing songs or pray and God gave them the strength to overcome.
Spiritual leaders and pastors were exiled for many years to Siberia and central Asia, where many of them perished after being tortured in prisons. Many believers abandoned their homes as they fled for their lives. It was not long however that the tables turned on those who were persecuting the Stundists. In 1917, as bolshevism spread across Russia and Ukraine, persecution also arose against the Orthodox church, many of whom were killed or exiled also to Siberia. Instead if embracing the light of the Gospel and living by it, the entire nation was plunged into spiritual darkness.
Ukrainian Baptists in Canada and the United States of America
There was a time when Ivan Ryboshapka and Mychailo Ratushny had turned to the Russian government hoping that it would allow the persecuted believers to settle even in the most inhospitable region of the country just as long as they could remain together and no one would forbid them to believe, pray and serve God according to their conscience. The Russian leadership completely ignored their pleas. Believers could only continue to pray and trust God to help them.
Certain Jewish people who had settled in the towns and villages of Ukraine became aware of the severe persecution of these believers by the Orthodox church. They began to advise these Christians to immigrate to America where there was complete freedom for all religions as well as economical benefits. In 1889 Chariton Sabarovich decided to make the long journey, and after overcoming many hardships he successfully arrived in the United States of America. He realized very quickly that freedom of worship was a reality and sent letters back to his fellow believers back in Ukraine. This good news quickly spread among the people.
It wasn’t long before a new group had organized to move to America. Arriving in New York they were able to discover a group of German Baptists who cared for the new arrivals and eventually helped to settle in the states of Louisiana and Kentucky where some earlier immigrants had previously settled. Soon they were able to find employment in local factories. Although their income was not very large, they rejoiced and thanked God for the freedom that they were able to enjoy. There was nobody here that was persecuting them for their faith in God, and nobody was forbidding them from gathering together, praying and worshipping God.
Some of these newcomers began thinking of moving to North Dakota; they had a desire to return back to the soil, to produce wheat and make bread as they had in Ukraine. It took them some time to acquire the covered wagons but eventually they were ready and set out on a long journey of mo
re than two months arriving in North Dakota and settling near the Canadian border in the village of Harvey. Here they met some German people who understood their language and were introduced to three Ukrainian families which included two brothers Fedir and Alexei Mikolous, who had also fled from persecution in their homeland.
re than two months arriving in North Dakota and settling near the Canadian border in the village of Harvey. Here they met some German people who understood their language and were introduced to three Ukrainian families which included two brothers Fedir and Alexei Mikolous, who had also fled from persecution in their homeland.The Mikolous brothers took it upon themselves to care for the newcomers. They informed them about the vast tracts of unclaimed land in the territory which they could obtain at ten dollars for 160 acres. Very quickly they claimed some choices pieces of land and began building their new homes. They excavated sod houses which they covered with a layer dried grass and sod which grew in the area. It was autumn. With very few assets, these new settlers had to face winter. They faced hunger and cold. Mothers stuffed pillows into windows to shut out the light so that children would sleep longer and not beg for food because they had nothing to give them. Parents earnestly prayed that God would help them in their great need, that He would provide them with food.
One winter day, a Christian correspondent from Minneapolis was visiting a nearby town looking for stories for his magazine. While visiting one of the stores in the town, somebody informed him about the plight of the new immigrants. Taking an interpreter with him, he visited the new immigrants, investigating their needs, and giving them re-assurance. When he printed the desperate needs of the settlers and told readers about the religious persecution that forced them into this situation, within two weeks, two railway boxcars filled with food, clothing, footware and other necessities arrived to meet their need. The believers rejoiced and praised God for the generosity of His people.
The Baptist immigrants to North Dakota were later instrumental in helping the Baptist work in Canada as they directed new immigrants from Ukraine to Canada.
Arrival of the First Ukrainian Baptist immigrants in Canada to Winnipeg.
Upon the recommendation of the earlier immigrants to America, these first immigrants came to Canada and settled in Winnipeg from 1900 – 1905. Their beginnings in Canada were very difficult. Employment was hard to find and very few of them brought any money with them to support their families. Some of the men brought a few tools and hired themselves to cut wood which earned them from $1.25 to $1.50 a day. During the summer they worked on building roads and digging ditches for the city.
The first worship services took place in the private homes of Theofil Kapustinky and Wasyl Bubyc on Grove and 
Barber Streets in Winnipeg. The first Ukrainian Baptist congregation was organized in 1903. Ivan Shakotko was chosen as the pastor of the group; Wasyl Bubyc and Mychailo Nikiforiw were elected to be deacons. The congregation consisted of around 25 members as well as an even larger number of adherents who also arrived from Ukraine during this time .
Barber Streets in Winnipeg. The first Ukrainian Baptist congregation was organized in 1903. Ivan Shakotko was chosen as the pastor of the group; Wasyl Bubyc and Mychailo Nikiforiw were elected to be deacons. The congregation consisted of around 25 members as well as an even larger number of adherents who also arrived from Ukraine during this time .Eventually English-speaking Baptists who had already started a church, First Baptist Church, heard about this new congregation. Charlie Hilton, a deacon of the English church could understand the Russian language very well since he had been involved in missionary work while working as an engineer in Russia for which he was deported back to Canada. C. Hilton made enormous efforts to organize the newly arrive Baptist immigrants and became a mediator between them and the English-speaking Baptists. Because of his intervention, the newcomers received a great deal of encouragement and material assistance.
Because of Hilton’s recommendation, Ivan Shakotko and Mikita Kravetsky were ordained as pastors in 1905. Charlie Hilton saw the tremendous need for a ministry among Ukrainian people in Canada and for this reason he promoted the ordination of new pastors who would carry out and expand this work. The congregation of Ukrainian Baptists in Winnipeg increased as new converts and additional believers arrived from Ukraine.
Almost of the new believers who arrived from Ukraine were farmers who grew their own grain and made their very own bread and wanted very much to continue living the kind of lifestyle which they had left. They became aware of the fact the Canadian government was offering homesteads for 10 dollars for 160 acres of land. Many began leaving Winnipeg in various directions to find the best available tracts of land. They traveled mostly to the west into Saskatchewan and Alberta.
After a short period of time it became necessary to send someone to spread the gospel message into these new places. Believers from these new settlement wrote letters to Winnipeg asking that someone would come to help them in this enormous task. They were especially requesting that Ivan Shakotko would come and minister in these various places.
Ivan Shakotko discussed this matter with the local congregation, and with the support of Charlie Hilton who also brought this matter up in his church. The mission of spreading the gospel message among the Ukrainian immigrants was brought to the annual conference of the Baptist Union of Western Canada who investigated the request and designated funds to further missionary work among the Ukrainian people. Ivan Shakotko was appointed to visit the various settlements and the possibilities for mission work in the western provinces. After a time, Wasyl Bubyc was sent into Alberta and Choma Tvardowsky and Mychailo Nikifor was sent to Saskatchewan to distribute literature and to spread the gospel message. Ivan Shakotko and his family moved to Canora, Saskatchewan and began the mission work in Saskatchewan. The initial efforts were very successful as new converts were won and many became interested in the gospel message.
Between 1907-1908, Ivan Kolesnikiw arrived to Toronto from the USA. He was already acquainted with the Baptist work in Western Canada where new congregations has been established. He discussed with Ivan Shakotko the possibility of calling the first conference of these groups. This conference was held on June [Traven] 30, 1909, at the farm of Mykola Pavlik, 12 miles from Canora . the main speaker at this conference was Ivan Kolesnikiw from Toronto. The business sessions of the conference were held outdoors. Delegates sat on ploughs, mowers, binders and wagons. Ivan Kolesnikiw was elected as chairman of the conference and Ivan Artemenko was the secretary.
The conference passed a resolution to organize the Russian-Galician Baptist Conference of Western Canada. Ivan Shakotko was elected as the first president, Ivan Artemenko became secretary and M. Krivetsky was a member of the board.
A short time later Ivan Shakotko was called to the Radisson area, west of Saskatoon, to preach the Gospel. Several families from Ukraine and Russia had settled here on homesteads. Ivan Shakotko also purchased land in the area and with his brothers built a house, because he had been living in a tent. From this location he continued to extend his missionary work throughout the province of Saskatchewan. He visited Blaine Lake, Eagle Creek, and Lizard Lake on the opposite side of the North Saskatchewan River. He traveled on foot, by bicycle and on horseback leaving his family alone on the farm sometimes for weeks at a time.
During the winter, Ivan Shakotko invited people into his own home where he had established a library. He subscribed to various Ukrainian periodicals and purchased a variety of books which encouraged people to read. He especially encouraged people to read the Bible. During this time I. Kolesnikow began publishing the magazine, “Witness of Truth” as well a songbook, “Arfa” which were used widely by congregations in Western Canada during worship services. Entire families eagerly accepted the Word. On the farm of Mykola Nikiforuk, a church building was constructed and land was set aside for a cemetery. There was a fair amount of opposition to the work initiated by a Greek-Catholic priest from Cook’s Creek to the point where Ivan Shakotko even received threats. God blessed the work and the gospel continued to spread throughout Saskatchewan and into Alberta. There was very little financial support for those entrusted with spreading the gospel and very often they had to find part-time employment to feed themselves and their families; but as the work continued to grow the Baptist Union sent Nestor Nezdoliy to assist I. Skakotko.
Beginning of the Ukrainian Baptist Work in Canada
The first Ukrainian Baptist church was organized in 1900 in Winnipeg, followed by Overston, Manitoba near Tolstoi, where, with the help of German Baptists, the seeds of the gospel message was first sown among new immigrants to Canada. The first convert of that outreach was Mikyta Krivetsky, who became a believer in 1901 and was baptized in the Roseau River.
Overston, Manitoba
Overston was as small village in southern Manitoba, with a one room school and a post office which was initially settled by German Baptists and Lutherans who had immigrated from Ukraine in 1885. Later Ukrainian settlers arrived from Galycia in Ukraine. These new arrivals were mainly from a Ukrainian Catholic background. While other nationalities such as Germans, Swedes, Norwegians, Dutch and others settled in various groups and placed claims on valuable tracts of land for immigrants from their countries, there was no such effort made on behalf of Ukrainian immigrants. Each of them came fending for themselves and often were cheated by dishonest agents and were forced to accept less desirable areas to settle in. Upon settling in these places, they then attempted to create a better life for themselves.
In this foreign land, the Ukrainian people began to long for a church and spiritual guidance. During this time there were no Greek-Catholic priests in Canada, only priests of French 
Catholic origin who made efforts to provide spiritual care for the people although they could not understand the language or customs of the people. The people began to hear rumors that it might be a possibilty to have their own priest since one of the bishops, Bishop Seraphim had offered to ordain as priests individuals who understood the church’s traditions. Citizens of Overston and Tolstoi decided to take advantage of this opportunity and eventually have their own priest and began to construct a church building on a farm located between Overston and Tolstoi.
Catholic origin who made efforts to provide spiritual care for the people although they could not understand the language or customs of the people. The people began to hear rumors that it might be a possibilty to have their own priest since one of the bishops, Bishop Seraphim had offered to ordain as priests individuals who understood the church’s traditions. Citizens of Overston and Tolstoi decided to take advantage of this opportunity and eventually have their own priest and began to construct a church building on a farm located between Overston and Tolstoi. One of the candidates recommended to the Greek-Catholic congregation in Overston was Mykyta Krivetsky who was well acquainted in church tradition and liturgy, but who still lived in Ukraine. They decided to sponser Krivetsky to come to Canada to serve among them. A letter was quickly sent inviting Krivetsky to come to Canada; however, before he arrived the people chose a different person who who be ordained to the priesthood to serve them. When Mykyta Krivetsky finally arrived, he and his wife settled in the Overston area, but was very disappointed that the position that had been offered to him had already been given to somebody else.
A preacher, Johann Burgdorf, frequently visited the German Baptist congregation, and since he was able to speak some Russian and Ukrainian, also began visiting some of the Ukrainian homes. Winter evenings were spent in homes singing gospel hymns and reading the Bible. During these evening visits M.Krivetsky became interested in the Word of God and began to read it for himself. In due time, he became a believer, accepting Jesus Christ as Lord and Savior of his life. In 1901, he was baptized in the Roseau River, becoming the first Ukrainian settler who became a believer on Canadian soil.
The conversion of Mykyta Krivetsky caused quite a stir in the Ukrainian community. He was accused of leaving the faith of his ancestors, the Catholic church and accepting some new religion. This was a time of enormous trial for M. Krivetsky from people who had been close to him as well as from strangers. Even his wife threatened to leave him if he did not reject this new-found faith and return to the Catholic church. Krivetsky patiently survived these persecutions, praying for those who were attacking him and did not stop witnessing about salvation that was found only in Christ. This persecution lasted for almost a year, but in the end it yielded good results. Krivetsky’s wife, and many of his neighbor became convicted of their need for salvation.
From the fifteen individuals who became converted, the first Ukrainian Baptist church in Canada was organized. The church was officially organized on serpen 9, 1904 in the home of M. Krivetsky. There were also representatives from the Baptist Union of Western Canada present at this historic meeting. Mykyta Krivetsky was appointed as pastor of the new congregation. Soon after the Baptist Union of Western Canada accepted Krivetsky as a missionary to the Ukrainian people who settled in western Canada, provided him with training in Biblical studies and in 1905, along with Ivan Shakotko ordained him as a minister.
Between the years 1906 – 1916, under the leadership of Mykyta Krivetsky, the congregation in the Overston area grew in number. Prokip Skraba became one of the outstanding leaders of the church, and went he moved from the area, Ivan Kachman assumed this role.
When Ivan Shakotko left the position of pastor of the Winnipeg church in 1906 to serve in Canora, Saskatchewan, Ivan Artemenko, who was called to come to Canada from Ukraine, took over the pastorship in Winnipeg. In a few years, Ivan Artemenko followed I. Shakotko to Canora, because Shakotko who continued to spread the work into the Radisson area in Saskatchewan. M. Krivetsky took over the vacancy in Winnipeg; although he continued to minister in Overston at the same time. Later when Artemenko was called to minister in Leduc, Alberta, Krivetsky moved to Hyas, Saskatchewan whose congregation had been joined by the group in Canora where he served until 1919.
In 1921, Pastor Peter Kindrat came to Manitoba from Ottawa and settled in the city of Dauphin where he first began his ministry in western Canada. He also assisted the congreagations in Winnipeg and Overston during this time until the arrival of Ivan Kmeta grom Kharkiw in 1929. Ivan Kmeta ministered in Winnipeg until 1938 when he moved to Saskatoon. During his stay in Winnipeg, a church building was constructed in Overston. He also began publishing a periodical, “Evanhelsky Visnyk” in Russian and Ukrainian which became the main publication of the Conference of Western Canada. When he moved to Saskatchewan, Kmeta served as pastor of the Saskatoon church as well as ministering in Lizard Lake and other small settlements, until his departure to Los Angeles in 1945.
After I. Kmeta , the position of pastor in Winnipeg and Overston was assumed by Nikofir Shelpuk untl 1040, until he moved to the USA, settling in Camden, Pennsylvania. Peter Kindrat again assumed the ministry as pastor of the Winnipeg church. During this time the congregation in Overston purchased an old building in Dominion City which they remodeled to be used as a meeting place for the congregation. When the area was flooded in 1950 the church was sold and the congregation moved to Roseau River. Kost Skrepnick, who had been a student at the Ukrainian Bible Institute in Saskatoon became pastor of the Overston and Roseau River churches for four years. In 1965 the two congregations combined into one congregation at Roseau River. During the course of its existence, more than one hundred members had been brought into the church, having received salvation and later were baptized.
Peter Kindrat - Missionary to Canada
Peter Kindrat, who was one of the founders of the Ukrainian Evangelical Convention of Canada, worked tirelessly throughout Canada since the late 1920’s preaching the gospel and planting many new churches especially in Western Canada. In 1972 he wrote and published a book, “The Ukrainian Baptist Movement in Canada”.