Założona w XVII w. przez Piotra Mohyłę Kijowska Akademia Duchowna dała początek akademickiej teologii w Rosji i dzisiejszej Ukrainie. Zasługą Mohyły jest napisanie Katechizmu, uporządkowanie liturgii, odrodzenie Cerkwi prawosławnej w Rzeczypospolitej.
Artykuł interpretuje krytykę adresowaną pod adresem tradycji mohylańskiej przez rosyjskich, greckich i in. teologów XX wieku (Gieorgij Fłorowskij, Christos Jannaras) i jej obronę (John Meyendorf, Walentin Asmus, Władimir Łosskij, Kallistos Ware, Markus Plested) w świetle współczesnych poszukiwań rosyjskiej i ukraińskiej teologii uniwersyteckiej.

The name of Peter Mogila is connected with the present Kiev Theological Academy. In the 17th century he created the first orthodox educational institution, for that time in the Polish-Lithuanian Commonwealth. His Academy became a source of science which set the standard of academic theology on the territory of present Ukraine and Russia. Especially important are his merits in creation of catechism, in liturgical reform and state legalization of Orthodox Church in the Polish-Lithuanian Commonwealth.
Some theologians criticize his contribution to theology, protecting uniqueness of Eastern Christianity. This are George Florovsky (in Russian theology) and Christos Yannaras (in Greek theology). However some other thinkers (Meyendorff, Asmus, Lossky, Ware, Plested) are rather inclined to protect the position of Mogila in his aspiration to find synthesis of the Eastern and Western Christianity. It is especially clear in the “Byzantine Thomism“ popularizing “Latin logic” (medieval scholasticism) in Byzantium. Nowadays orthodox theology in Ukraine and Russia looks for the place among university humanitarian disciplines, and therefore needs systematization and codification. Therefore methodology of Peter Mogila is urgent again, and we can expect “Mogila revival”.