Is focusing on Christian apologetics appropriate in times of war? How can we speak about God to people who live under constant shelling and who go to bed not knowing if they’ll wake up? Mykhailo Abakumov, an apologist and theologian from Donetsk, served his local community until 2022, when he was forced to flee due to forced mobilization by pro-Russian authorities. He represents William Lane Craig’s “Reasonable Faith” ministry both in Ukraine and across the former CIS. In an interview, he discusses how sound apologetics can help people endure difficult times.
What is the history of your faith?
It all began with depression. The first episode hit when I was 13, even before the war started. The second time was at 15 or 16, after the war began. This phase led me to re-evaluate my life, its purpose, and the direction I needed to take. It also prompted me to rethink everything. The war also made me question what truth is and where it can be found. Constantly hearing one side of the story, as was the case in 2014, I initially leaned toward what the Russian side was saying. For months, I didn’t question it; it seemed like defending “language and culture” was the right choice. But as I continued to observe, I realized that the situation was not as clear as it seemed. This became especially evident after I enrolled in seminary and started visiting Kyiv. I had the privilege of seeing both perspectives and forming a more objective picture. This experience shaped my understanding of the situation and helped me to become more objective in assessing people. Seeing both sides allowed me to empathize with both, and my perspective, in some ways, differs from that of others. Adding to this was my involvement in Dr. Craig’s ministry and my interactions with various international organizations. These factors influenced me over the past ten years and shaped who I am today.
How do you find what is true among the many voices and the propaganda?
If we want to know the truth, we must dedicate time to understanding it. Following the biblical principle of “Seek and you will find” is the only reliable way to uncover truth—or, at least, probable truth. Take Dietrich Bonhoeffer, for example. When I was reading Eric Metaxas’ biography, which presents him as a conservative Christian, I also explored another biographer’s perspective that suggested that he was gay and developed a queer theology. These are vastly different interpretations of the same person. Simply believing one account would be irrational, so I chose to investigate Bonhoeffer directly by reading his letters, works, and the biography by his close friend Eberhard Bethge. This approach allows me to analyze the information and come to a conclusion about who is closer to the truth.
In my own faith journey, this method applies to studying doctrines. When I became a Christian, I made it a goal to examine all religious beliefs critically, rather than blindly accepting what the church says. Through ongoing, thoughtful research of theology, I continue to explore, filter, and refine my beliefs. Only by this process can a person feel assured that they truly know—or are most likely to know—the truth.
This pursuit is essential for everyone. We live amidst competing ideologies, such as Islam’s global spread, the rise of new atheism evolving into post-secular movements, and diverse political voices, especially regarding how Christians should engage with politics. Relying solely on our upbringing, parental views, or tradition is risky. We may land on the right side, but we could also end up in the wrong one. Conducting thorough research helps ensure that we’re standing on the right ground, for this choice impacts both our eternal life and how we live here on earth.
How has theology helped you navigate the war of 2014 and 2022? How did you apply it?
If I reflect on what helps me make sense of reality, I’d say it’s rooted in the hope that God exists and can give meaning to suffering. This opens the door to theodicy—the theological exploration of evil from God’s perspective: if God exists, why is there suffering? Understanding theodicy and the problem of evil has shed light on numerous aspects both within and outside the church, especially during my move from Ukraine to Poland.
People often focus on their suffering, questioning the existence of a good God when faced with hardship. Richard Swinburne’s ideas on this resonate with me; he suggests that if we look at life as a whole, most of us experience more good than evil. The existence of family, love, and joy often outweighs moments of suffering. Although some may endure terrible hardships, these experiences are typically brief in the grander timeline. Even the mortality that limits suffering can be seen as a blessing, capping our suffering and making life bearable.
My theology, shaped by the necessity of free will and the inherent goodness of the world as created by God, has helped me through challenging times. If I had embraced a ‘prosperity gospel’ that promises health, wealth, and success, I wouldn’t have survived the hardships of war in Ukraine; I likely would have become either an atheist or a cynic. A sound perspective on the problem of evil, however, provides a path to continue forward, even in dark times.
Could you describe the practical aspect of your suffering in Donetsk?
The first two years were filled with chaos in Donetsk, where attempts were made to create the Luhansk People’s Republic (LPR) and Donetsk People’s Republic (DPR). It was a complete disorder because uneducated and untrained individuals seized power—people incapable of governance. Rebels took control, and these rebels were of various kinds: addicts, criminals, alcoholics. Among them, there were relatively decent individuals (in some sense), but most were driven by personal gain. They stole money and seized property. At a certain point, many people were tortured, killed, and had their possessions taken. In every war, there seems to be a stage where such things occur, as a new structure and authority emerge that destroy what was previously there. That year was emotionally challenging for all of us. For me, as a teenager, it was particularly hard to comprehend. When I was in the 9th grade, it was the final period for obtaining a diploma, we received a “DPR” diploma from a “State” that never existed. It impacted my entire future because I couldn’t go to a regular international or Ukrainian university. Essentially, my education in school lost its meaning. This has been a significant problem in many ways.
Additionally, the school curriculum changed abruptly. We had been studying history and language according to Ukrainian standards, but suddenly Russian history and world history from a Russian perspective were introduced. We had to take exams as if we had completed that course, even though it had only just been introduced that year! It was a very strange period for students; everything we did was underlined. Ukrainian language and literature were merged into a single subject scheduled only once every two weeks, and I began to notice that, over time, I was forgetting the Ukrainian language and could no longer speak it as fluently as I did when we studied it every week. Moreover, there were constant shellings and bombings. At times, we lived strictly in the basement due to active shelling. There was a risk that a shell could hit the house and bury us. When I went to bed, I had the thought that I might not wake up the next day. Every sleep felt like a little death. Sometimes we learned that one of the neighbors had died when a shell hit their home, or that someone was simply murdered outside. These were moments of emotional instability.
Eventually, people get used to it. After eight years, they stop thinking of it as something unusual. After so many years, it became a new normality for me. So, in 2022, when the full-scale invasion began, I wasn’t too surprised, because I had witnessed it for many years. The invasion wasn’t as shocking for me as it was for people in non-occupied territories. There is a difference between people in occupied and non-occupied territories: those who experienced the invasion earlier cannot understand those experiencing it now, and vice versa. This gap is very large.
What motivated you to leave Donetsk in 2022?
I was in Kyiv in January and had planned to move there in May. The last period I spent in Donetsk was dedicated to serving at a church in the frontline zone, where we conducted services for elderly people, and I wanted to continue this ministry and hand over my responsibilities. I was also involved in several projects, such as an apologetics club at one church. I was thinking about how to prepare for the move and transport my library, but I didn’t manage to do it.
As soon as I got home in February, a week later, news broke that people were being evacuated from Donetsk, supposedly because Ukraine was threatening to attack. For all of us in Donetsk, who were used to Russian propaganda, hardly anyone believed it—maybe 2% did. It sounded like a comedy, or an interesting news story, and no one took it seriously. I had no idea why the evacuation was happening, because there were reports that Russia was the one amassing troops. Nobody could believe that Russia would take such a drastic step as a full-scale invasion, and I didn’t believe it until the last moment.
But a week after the “evacuation,” Russia declared it was protecting people in the DPR and taking them “into its Federation.” They then created a narrative that we needed to defend Russian territory because Ukraine posed a threat to the LPR/DPR. At that moment, they started rounding up people off the streets and sending them to the front lines. They were capturing everyone, even musicians with international awards from the drama theater—taking them from there and sending them to Mariupol, where they were used as cannon fodder and killed. These were people with the best awards and most beautiful voices in the world. Seeing this happen, people realized how unjust and irrational it was, especially when they were being sent against their fellow citizens! This was the first reason I decided not to stay in Donetsk. Those who didn’t want to go to the front had to hide. There was no alternative service or opportunity to refuse for ideological reasons.
Moreover, a new law was enacted prohibiting criticism of actions against the war; it was illegal even to call it a ‘war.’ I had written a post on social media against the war, which violated this law. The second law that I violated forbade international connections with America, and my work was linked to international ministry, so I was already under scrutiny. We received a call asking if they could meet with me. It was the religious affairs department, and a representative wanted to meet because I had violated the law and would face consequences.
I had no choice—either the religious department would eventually come for me, or I would be sent to the front lines. I couldn’t live in those conditions. For a while, I didn’t want to run away, but I found I had no other option, like several other Christians and pastors. Together, a few families and I simply fled because we had no other choice.
Tell me about your ministry with William Craig and your calling to explore and spread apologetics. Could you explain the importance of apologetics in times of cultural and physical war, such as in Ukraine or Israel?
Someone once said that, today, evangelism includes apologetics. If we want to convey the good news, we must explain it. Many people do not understand the Christian message as they did in (for example) medieval times. Therefore, we need to learn to share that it is just and good. We are all partially engaged in apologetics if we interact with people because, even in church, we should be able to defend the Scriptures. Therefore, I can be either a bad or a good apologist. If I’m not consciously studying and analyzing, I spread poor apologetics that do not convince others of the benefits of Christianity—instead, they may conclude that Christianity is a false sect, etc. If we want to deliver the good news to people, we must engage in apologetics. This concerns the broader picture when we talk about the interaction of Christians with politics, war, pacifism, how to deal with the problem of evil, where to find hope—these are all questions that Christians must contemplate.
If Christians want to continue believing in times of war, suffering, or other challenges—like during the pandemic or concerning gender agenda issues—then they need to address these questions and look for the answers. It is unlikely that a person will adhere to beliefs if they do not consider these issues and do not have answers. We hold onto beliefs when we have reasons to believe that they are true. If I don’t have a basis to believe that this is true, then why believe? When I am pressured in schools or in the army, or when I face natural disasters, I question whether I have a solution within my worldview. If not, then what’s the point of believing? If we happen to live in a very stable period in history or in a country, where there are no challenges, very few people will think about this. We see that, even in the United States, a tornado destroys much; and there was a deadly earthquake in Turkey last year. All of these events raise questions. Do I have solutions within my worldview? Do I have reasons to continue believing?
What role does Reasonable Faith play in your theological growth? Why do you collaborate specifically with William Craig among all the ministries that exist?
There’s an element of chance (providence) and reflection involved. I first encountered Craig’s ideas on YouTube when I saw his debates with Christopher Hitchens. I was impressed by how he formed arguments for both atheism and Christianity; it was powerful and striking for me. This was during my discernment, when I was reading Dawkins and other well-known atheists, and those debates were significant to me at that time. They sparked my desire to read and watch more about Craig, and I realized that I had almost nothing translated of his works. This was disappointing for me because I didn’t see the active spread of sound Christian ideas in this area concerning apologetics. However, I continued watching with subtitles, learned the English language, and became increasingly fascinated with the topic.
When I began reading Craig, I noticed that his level of engagement with profound questions was significantly different from how atheists approached and understood reality. Most atheists consider these issues quite superficially, while Craig provides a broader understanding of reality. His love for philosophy and his philosophical reflection on reality captivated me. His approach closely aligned with the worldview to which I aspired. Rational reflection on questions of worldview, rational arguments, and the incorporation of the best insights from theologians and philosophers—this comprehensive approach to these questions became key for me in becoming a part of Reasonable Faith. It’s not just an interest in uncovering the hidden mysteries of theology or beautiful metaphors, nor a spiritual reality that is difficult to verify, but rather a real engagement with the challenges posed by skeptics and atheists. One learns to provide rational reasons for why one believes in one thing or another.
