Culinary show under the domes of the Kyiv-Pechersk Lavra: Christmas tradition or insult to the shrine
The episode of the culinary show about traditional Christmas dishes, which was filmed in the Refectory Temple of the Kyiv-Pechersk Lavra, was intended to become a way of popularizing culture. But he led to another split in Ukrainian society, his filming caused a real flurry of emotions. For some, this is a bold step towards the popularization of Ukrainian traditions, and for others, it is an inappropriate use of the shrine. Culinary Evgeny Klopotenko and the author of “Real History” Akim Galimov put on the plate not only authentic recipes, but also acute questions: is it appropriate to turn holy places into a set for a show? At the same time, criticism is directed not only at the authors, but also at the idea itself — is it really about culture, or about hype disguised as love for tradition? At a time when society in modern conditions is painfully sensitive to symbols and traditions, such actions cause more questions than answers.
Revival of culinary traditions in Lavra from Klopotenko
Evgeny Klopotenko, a “hyped” chef known for his innovative school menu and popularization of Ukrainian gastronomic culture, together with the author of the historical project “Real History” Akim Galimov, recorded an episode of the culinary show dedicated to authentic Christmas dishes. For filming, they chose a place full of deep historical and spiritual significance – the Refectory Church of the Kyiv-Pechersk Lavra. This release was their attempt to restore the lost cultural heritage through the prism of gastronomy and reveal the richness of Ukrainian traditions.
The main idea of the project was to recreate a festive table that could decorate the Christmas Eve meal of Ukrainians in ancient times. The episode was based on 12 traditional Christmas dishes, the recipes of which Yevhen Klopotenko found in the archives of the Kyiv-Pechersk Lavra. Among these dishes, there are real gastronomic treasures that few people know about today. For example, pies with crucian carp caviar, onions and millet or pea jelly. According to the author, such recipes open a new page in the understanding of Ukrainian culinary culture and its connection with historical traditions.
Klopotenko explained that the inspiration for creating this issue arose from his desire to preserve and popularize Ukrainian culture, especially at a time when it is vital for national unity. He emphasized that a significant part of Ukrainian traditions was purposefully destroyed by the Soviet authorities, and therefore the restoration of this knowledge became a personal mission for him.
“On the eve of Christmas, I want as many people as possible to learn about the true traditions of this bright holiday. The revived dishes are not only culinary recipes, but also symbols of Ukrainian identity.” Klopotenko noted.
According to him, the peculiarity of the filming was that it took place in a place that organically fits into the context of the Christmas theme. It was in the archives of the Kyiv-Pechersk Lavra that it was possible to find unique references to dishes that at one time could have been part of the festive table. The refectory of the Kyiv-Pechersk Lavra, built as a refectory for the clergy, created an authentic atmosphere for reproducing the traditional Christmas table. Klopotenko emphasized that the filming was carried out in compliance with all the rules and after consultations with the holy fathers and workers of the Lavra reserve. The project participants did not prepare the food on the spot, but only recreated the appearance of the festive table in order to show the traditions of Ukrainians as fully as possible.
https://youtube.com/shorts/BkSs-vF3QJU
Christmas scandal in the Lavra: approval and support
The performance at the Kyiv-Pechersk Lavra, organized by Yevhen Klopotenko and Ivan Galimov, caused violent reactions in Ukrainian society. Some citizens approve of such a step, seeing in it cultural renewal and popularization of Ukrainian traditions, while others consider it inappropriate, even offensive. In such a situation, the opposite positions of the modern use of sacred places are clearly visible, that is, another split in this issue as well.
In response to the outcry in society, the National Reserve “Kyiv-Pechersk Lavra” released an official statement regarding the filming of the episode about traditional Christmas dishes. The text of the statement clarifies that the event took place in the Dining Hall, a historic building that has always served as a place for meals, cultural and educational events. Representatives of the reserve emphasized that the Dining Hall is part of the architectural complex of the Kyiv-Pechersk Lavra, but does not have the status of a temple. From the moment of its creation at the end of the 19th century, this room was used for communal meals of the clergy, as well as for celebrations, cultural events and educational events. The statement emphasizes that such uses of space fully comply with current legislation and rules for the operation of historical monuments. It is also stated that no damage was done to the unique painting of the 20th century during the filming.
The general director of the reserve, Maksym Ostapenko, expressed regret that the event could cause controversy or hurt the religious feelings of individual believers. According to him, the Kyiv-Pechersk Lavra is not only a sacred place, but also an important center of cultural heritage. Therefore, its administration strives to achieve a balance between the preservation of the spiritual value of the complex and its popularization among Ukrainians and the world.
“We understand the importance of the Lavra as a sacred symbol for every Ukrainian, so all events held here are carefully planned taking into account the historical and spiritual significance of the place.” Ostapenko noted.
A part of society that supports the filming of a cooking show in the Lavra sees it as an attempt to modernize the idea of the shrine and make it more open. For this group of Ukrainians, the use of sacred spaces for cultural or educational projects is a progressive step that helps popularize our national heritage in the world. For them, this looks like a positive signal: art and cuisine can be harmoniously intertwined with history and spirituality.
On the other hand, the criticism of Orthodox believers, especially representatives of the UOC MP, is quite sharp. For example, Father Oleksandr Klymenko, known as the winner of the “Voice of the Country” show, condemned the filming in the refectory, calling it “blasphemy.” In his opinion, shrines should preserve exclusively religious function – prayer and spiritual concentration. He emphasized that the refectory is traditionally a place of prayerful food consumption, during which monks listen to the reading of the Holy Scriptures or spiritual literature. He considers the coverage of culinary topics in this place to be an insult to the shrine. However, in the opinion of a certain part of Ukrainians, the criticism of the UOC MP of this event has political implications, since this church is historically associated with Russia, so its opinions often cause mistrust and violent reactions.
At the same time, Klopotenko’s performance is angrily criticized by the majority of Ukrainian believers, who emphasize the inappropriateness of such actions. Phrases like “What are you doing? This is a shrine!” or “What a shame!” became typical reactions in social networks. These comments indicate a strong rejection of any attempts to “modernize” the church space, which is perceived as an invasion of the sacred. For Orthodox Christians, this looks like an insult and insult, they are convinced that holy places should remain a space for prayer, and not a platform for any secular events. Believers consider this a desecration of the shrine, which undermines its spiritual essence.
This controversy demonstrates a deep split in approaches to the use of sacred objects in Ukraine. For some, the Kyiv-Pechersk Lavra is an exclusively religious space, inviolable and holy. For others, it is at the same time a historical monument that has the potential to become a platform for cultural development. At the heart of this conflict is the question: can and should traditions be adapted to modern realities, and if so, what should be the limits of such adaptation?
It should be noted that such discussions are not unique to Ukraine. In many countries of the world, there is a debate about the balance between preserving the sacredness of historical places and their integration into a cultural or touristic context. For example, in Europe, many cathedrals and churches perform not only a religious, but also a cultural function, hosting concerts, exhibitions or even filming. At the same time, in these cases, as a rule, the context is discussed and certain rules are followed in order to avoid offending the feelings of believers.
However, in many cultures and religions, shrines always remain intact. For example, it is even impossible to imagine that similar events could take place in the Church of the Holy Sepulcher in Jerusalem, since this place is absolutely sacred and deeply respected by all Christians of the world. The Sistine Chapel in the Vatican is another example of how shrines preserve their spiritual value. In this space, even a loud voice is considered a violation. Visitors are constantly reminded to observe silence through the announcement of “silenzio” (silence in Italian). No extraneous activities other than prayer or ceremonial activities are allowed there. It is also difficult to imagine a concert or social event in places such as Notre Dame Cathedral or Al-Aqsa Mosque.
These examples show how a respectful attitude towards spiritual spaces enhances their significance even in a secularized world. At the same time, Ukraine is witnessing a gradual transformation of shrines into a part of the secular cultural context. This can create a risk of losing not only the religious identity, but also the deep spirituality that these places symbolize.
The situation with the use of shrines for secular purposes causes deep reflection on the boundaries between the spiritual and the secular in modern society. The Kyiv-Pechersk Lavra, as a symbol of a thousand-year spiritual heritage, turns into a platform for events that do not always correspond to its sacred nature. This calls into question the ability of church institutions to preserve and maintain the spiritual filling of such places.
The revival of shrines cannot be limited to their physical return or popularization through secular formats. The Lavra Caves are closed, monastic life is declining, and the spiritual silence that has always been the heart of such places is replaced by the noise of events and filming. This points to a deeper state of crisis, where sanctity is giving way to a desire for adaptation and modernity.
Photo: glavcom.ua
Historical lessons
It should be remembered that blasphemy and desecration of shrines have always been the shortest path to conflicts and even wars. When shrines become the object of ridicule, contempt or commercial manipulation, it not only hurts the feelings of believers, but also undermines the foundations of public peace. It is especially dangerous when religion becomes part of state ideology, especially now, during the war in Ukraine, because it threatens to turn spiritual values into a tool of political influence and a source of manipulation. However, this is a risky move that could turn into a disaster if religion is treated as a political tool rather than a source of spiritual inspiration.
History knows many examples when such actions became a trigger for tragic events. One of the most revealing examples is the French Revolution at the end of the 18th century. Striving to create a “new order”, the revolutionaries declared a fight against religious institutions. Churches were closed, their wealth was confiscated, and churches were turned into “temples of reason.” Such disdain for faith led to mass riots, opposition from believers and serious social destabilization.
Another example is the Soviet period, when religion was declared “opium for the people.” Temples were destroyed, icons were destroyed, monasteries were closed, and priests were persecuted. This caused a deep division in society, which still manifests itself in the form of conflicts between secular and religious groups.
Another example concerns the Ottoman Empire, where the transformation of the Hagia Sophia into a mosque, and later into a museum, caused a wave of indignation and protests among the Christian world. This underlines how dangerous it is to interfere with shrines of great importance to various communities.
In the 20th century, Nazi Germany tried to integrate Christianity into the ideology of “Aryan racism”, which caused a split in the church environment and deepened the tension between the state and religious communities. Such policies have often had unintended consequences when spiritual leaders become hostages of political interests.
The organizers of filming in the Lavra emphasized that the goal of the event is the revival of Ukrainian culture. In this case, we should mention our Cossack culture – it is important to remember that Cossacks have always been deeply religious people, they acted as ardent defenders of faith and sanctuaries. Let’s imagine that in the days of the Cossacks, such an entertainment program would be organized in one of the Ukrainian monasteries. The reaction of the Cossacks would be immediate and merciless: they would see it as an insult to faith and culture. Such actions could end in severe punishment (execution) for violators, because the shrines have always been considered inviolable. In addition, the Cossacks were not only military defenders, but also moral authorities. They saw their mission in the protection of spiritual and cultural values. Therefore, any attempt to use the shrines in a way that belittles their sacred meaning met with stiff resistance.
In this case, the statements of the organizers of the show about the revival of Ukrainian culture are at odds with our historical past. Shrines are not only historical monuments or objects of cultural heritage. They are a place where a person meets the eternal, and therefore require special respect and attention. The failure of a church or society to find a balance between tradition and modernity can lead to a spiritual void that will never be replaced by secular innovation. Despite the fact that the Dining Hall is not a temple, but a part of the historical Lavra complex, the use of this space for filming a cooking show caused justifiable indignation among believers.
So, the question arises: is it possible to find a compromise between the popularization of Ukrainian culture and the preservation of religious traditions, without violating the limits of what is permissible? Of course, you can, if you approach it wisely. Shrines and spiritual symbols should be used for the consolidation of society, and not for its division, which is a pain in today’s difficult conditions for the country. Respect for shrines is not only a religious requirement, it should be the basis of social harmony. History shows that disdain for shrines always has devastating consequences for the state. If modern society seeks to preserve peace and culture, it is necessary to treat spiritual heritage with due respect. The use of religious objects for entertainment purposes or as part of political propaganda is a path to even greater social conflicts that can and should be avoided.
Oksana Ishchenko
