The position of the state regarding the Church, the peculiarities of the established state-church relations greatly influence the nature of the development of church institutions and the level of religiousness of the population, as well as ensuring the right of citizens to freedom of conscience. Consequently, the development of a legal democratic Ukraine is impossible without constant attention of state bodies to the issue of guaranteeing freedom of conscience and religion, the state of which is currently dependent on their constitutional (...) and legal regulation and the existence of a holistic mechanism for guaranteeing the said freedom, as well as from the way of monitoring and responding to violations of the law. (shrink)

The formation of the chaplaincy movement in the context of the formation of independent Ukraine (after 1991) required the solution of a number of issues, primarily of a conceptual nature. The initiators of the restoration of chaplaincy faced the underestimation of the chaplaincy factor, the risks of transferring interfaith disputes to the military environment. In fact, it was a question of finding their own model of chaplaincy service, which would provide an optimal model for organizing the work of chaplains. The (...) authors propose to divide the development of the chaplaincy movement in independent Ukraine into three stages, which differ not only chronologically but also in their characteristics. The first stage (1991-2005) was characterized by a rethinking of the role and place of religion in the activities of the Armed Forces of Ukraine. The idea of a chaplaincy service was revived primarily on the basis of the volunteer movement. Volunteers also encouraged churches to form appropriate structures that would be responsible for chaplaincy work. At this stage, the driving force behind the formation of the chaplaincy movement was the unstable informal ties between church and security forces in Ukraine. With the advent of the first legal acts that regulated the search for optimal models for creating the chaplaincy institute, the second stage of development of the chaplaincy movement in Ukraine began. It lasted from 2006 to 2013. During this time, regulations were developed and implemented that institutionalized the relationship between the Ministry of Defense of Ukraine and the country's largest churches and religious organizations. The third stage began with the beginning of the Russian Federation's attack on Ukraine in 2014 and continues to this day. The annexation of Crimea and the outbreak of hostilities in eastern Ukraine created the need to sharply increase the number of chaplains and to legalize them in military institutions. Already in 2015-2016, the formation of the state regulatory framework of the chaplaincy institute began and staff positions of chaplains in military units were introduced. On the other hand, there has also been a qualitative growth in the theoretical and practical training of chaplains and their material support. These processes show that the establishment of the institute of military chaplaincy in Ukraine has actually taken place. In each period, the authors highlight the problematic issues that government agencies and religious organizations addressed in organizing the chaplaincy movement. Particular attention was paid to the attempts of activists to form their own model of chaplaincy ministry and the problematic issues of improving the quality of chaplains' training. In particular, it was pointed out that the best way for Ukraine is to organize separate chaplaincy faculties in the country's higher educational institutions to train specialists at the level of world standards. (shrink)

Arsen RYCHINSKY is a well-known public figure of the first half of the twentieth century. His work, "Problems of Ukrainian Religious Consciousness," printed in 1933, even with notes, caused dissatisfaction with the Polish authorities that dominated the western Ukrainian lands. Three times A. Richinsky was imprisoned. For the same work, in 1939, a talented ethnologist of religion was imprisoned by Bolshevik authorities.

In some publications in book and newspaper forms, in the thoughts of civil servants who are concerned with national and religious issues, the version of Crimean Karaites belonging to Jewry still exists, considering their Karaite religion as a kind of Judaism only on the grounds that they have the Old Testament with their Holy Book The bible However, if one is to be strict in the logic of such reasoning, then Christianity should be included in Judaism, because in Christianity the (...) Sacred Book also has the same Old Testament. But for some reason, such conclusions about Christians do not apply to recipients of karayism. (shrink)

Having considered the text of the "Charter of Muslims of Ukraine," the Department of Religious Studies firstly notes the positive fact of the emergence of a fundamentally new document that highlights the principles and approaches of the modern vision of the life of Muslim communities of Ukraine in a society with a dominant non-Muslim population. Moreover, unlike the famous "European Islamic Charter", which was adopted in 2008., the "Charter of Muslims of Ukraine" is a document more concrete and less declarative, (...) since it means the principles of the common life of Muslims, taking into account Ukrainian specifics. (shrink)

With the publication of a book by a well-known Polish religious scholar, associate professor at the Jagiellonian University Institute of Religious Studies, Henrik Hoffmann, "History of Polish Studies in Religious Studies 1873-1939", it can be argued that Polish religious studies and scholars have become more sophisticated. religious studies. For the first time in Polish historiography, various information was collected about basic ideas developed by Polish religious scholars, one of the most complete bibliographies of their works was submitted. This attention to (...) the bibliography has its explanation: G. Hoffmann is one of the authors of the unique and worthy imitation of the project on the computer registry of all books and articles that have been published in Poland on religious issues. (shrink)

Ukraine is a multi-confessional state, where, as of January 1, 2000, 23 543 religious community organizations, monasteries, missions, fraternities, educational establishments belonging to 90 denominations, branches, churches are officially registered.. In their property or use, there are over 16 637 religious buildings. Confessions have opened 250 convents, 184 missions, 49 brotherhoods, 121 religious schools, 7,165 Sunday schools and catechesis offices, and 194 periodicals. Religious needs of believers are satisfied by 21 281 priests, of whom 650 are foreigners.

Participants of the symposium, having discussed the problem of the existence of Christianity in the context of national self-determination, the ethnoconclusion possibilities of the religious factor, taking into account the peculiarities of the development of Christianity in the political culture of society, the functioning and role of religion in the process of national self-determination of the state, the formation of ethnoconfessional self-consciousness.

In 1996, the number of religious communities, united in about 70 denominations and religious areas, continued to grow and at the beginning of 1997 reached 18482. Their property or There are 11897 religious buildings. There are currently 172 monasteries in obedience to 3892 monks and nuns, 26 brotherhoods, 104 missions, 68 religious schools, 5032 Sunday schools and catechesis centers, 122 spiritual p periodicals, many of which, unfortunately, for one reason or another, only come out a few numbers a year. The (...) religious needs of believers are satisfied with 16,429 priests, of whom 507 are foreigners, and we will consider these data in a confessional way. (shrink)

Among all religious studies that were actively researched during the Independence of Ukraine, intelligence in the field of Orthodoxy was and remains one of the most common. This is not surprising, because this denomination - both in historical retrospect and nowadays - remains dominant in Ukraine, which significantly expands the subject of research that is conducted not only in religious, but also in historical, political and other fields. Therefore, the volume of literature that deals with historical, theological, economic, political, social, (...) psychological, cultural and other aspects of the functioning of Orthodoxy as a religious trend is extremely large and has dozens of monographs and hundreds of articles. Unfortunately, there are practically no asylum works on historiography on Orthodox-related publications in independent Ukraine. The only exception is the work of V. Ulyanovsky, which was published in the early 1990s, and is now somewhat outdated. (shrink)

The current state of Orthodoxy in Ukraine, as well as all of Universal Orthodoxy, is characterized by the presence of significant problems of a systemic nature, the failure of which or their neglect leads to a further deepening of the crisis of the denomination. The emergence of these problems is of historical nature because they have arisen over a considerable period of time and have been linked to the political, economic and spiritual features of the development of Orthodoxy in one (...) or another area of its spread. (shrink)

The problem of formation and recognition of the Ukrainian Local Orthodox Church has not been considered by clerics of the Churches or believers only as ecclesiastics since its actualization in Ukraine at the beginning of the twentieth century. The objectivity of such an assessment of the question of propriety is borne out by the experience of becoming autocephalous of other local Orthodox Churches - none of them being able to choose their autocephaly only through the implementation of a particular church (...) program. The reason for this state of affairs is the fact that the procedure for obtaining administrative independence of a particular church unit is not written out in Orthodox canons. (shrink)

Summary. The article deals with the close link between the diminishing influence of the Moscow Patriarchate on social and political processes in Ukraine and the restoration of the Ukrainian cultural and civilizational space. Namely, the gradual deprivation of Orthodox believers of the post-imperial syndrome, including attitudes, perceptions, behavioral models, etc., associated with the stay of Ukrainians in the foreign-language and other people's mentality and culture of the empire. It is noted that the receipt of the Tomos on recognition of autocephaly (...) and the constitution of the Orthodox Church of Ukraine by Orthodox believers of Ukraine has a positive impact not only on the development of the OCU itself, but also the level of patriotism, restoration and development of the Ukrainian-speaking environment, archetypal traditions, rituals, behavior models, etc. The conclusion is about the religious aspect of promoting Ukrainian development from the Asian to the European cultural and civilizational model. (shrink)

An analysis of the European system of values in relation to power relations and confessions / churches allows us to distinguish several basic approaches.

In interpreting the concept of ethnoconfessional specificity of culture, we first of all mean that this is a special form of culture of ethnically related groups of people who have their own special, religiously decorated lifestyle and ethnic identity of which is denominational oriented. This ethno-confessional community acquires, in certain socio-historical conditions, the function of a ethnic representative.

We provide some statistics about the Orthodox churches of the world. These data are not final - the quantitative characteristics and legal subordination of some church formations are constantly changing, but in general this will help form a general idea of Orthodoxy in the world and trends in its development.

Despite being far higher than, for example, Christianity, the claims of cosmopolitanism and universality, the desire to disassociate from national factors, Islam is still fully embedded in the conventional system of ethno-confessional syncretism, which, without disclosing in detail processes can be reduced to the following main components.

On April 22, 1998, on the occasion of the 65th anniversary of the publication of Arsen Rychinsky's "Problems of Ukrainian Religious Consciousness" in Kremenets, the First Rychinsky reading was held. The organizers of the conference were: Ukrainian Association of Religious Studies, Ternopil Medical Academy named after them. I.Gorbachevsky, Department of Religious Studies at the Institute of Philosophy named after G.S. Skovoroda, National Academy of Sciences of Ukraine, Kremenets Medical College.

In the Ukrainian scientific literature, theology and journalism, the concepts of "Kievan Christianity", "Kyiv-Christian tradition of Volodymyr's baptism", "Ukrainian Orthodoxy", "Churches of the Kiev Tradition "," Kiev Churches "," branches of the Kiev Church "," heirs of Vladimir baptism ", etc. However, analyzing the arguments in the disclosure of these concepts by different authors, we are confronted with the traditional problem of Ukrainian science - a variety of interpretations, engagement, and politicization of approaches. And in our case there is also (...) a confessional approach, which many researchers can not always avoid. (shrink)

After a long period of apology for the new "symphony" of the Church and the Soviet authorities since the mid-1960s. Ukraine has begun to understand the latest trends in Orthodoxy. At the same time, a current emerged in world culture, which was later dubbed the postmodern. Amorphous at first, a phenomenon that manifested itself more quickly in literature and the visual arts, for several decades, has left its mark on other spheres of human life, including and religious, including Orthodoxy.

The violent events of the revolutionary 1917 rocked the church life in Ukraine. Church movement began to become quite controversial in its content of national-political character. In the new political conditions, not only the clergy but also secular authorities, public organizations and private individuals took an active part in discussing the problems of church life, which politicized in some way Orthodoxy. The Civil War of 1918-1920 did all the efforts of church activists and clergy dependent on the state of affairs (...) - the activity of many church and church organizations ceased or, on the contrary, restored under the rule of certain political forces. It was only from the beginning of 1921 that we could speak of more clearly defined lines of church development. (shrink)

Is it possible and whether it is necessary to consider the events of the inter-church and inter-church Orthodox life of Ukraine through the prism of national security? What are the pain points in relations between the Ukrainian state and the Orthodox Churches? Does the legislation in Ukraine regulate state-church relations in Ukraine and whether it is Ukrainian-centric? These and other issues were the subject of consideration of the Expert Round Table on "Fighting Identities in Orthodoxy of Ukraine after the" Revolution (...) of Dignity ": an aspect of national security", which took place in Kyiv on July 1, 2014. The organizers of the event were the All-Ukrainian Society "Prosvita" named after Taras Shevchenko and the Ukrainian Association of Religious Studies. In the work of the Round Table, in addition to the representatives of the organizers of this conference, experts from the UOC-KP, UOC-MP, the All-Ukrainian Orthodox Brotherhood of Andriy Pervozvannogo of the UOC-KP, scholars and public figures from different cities and regions of the country, and other interested persons took part. (shrink)

Gradually, in the working calendars of many religious scholars and philosophers, not only Ukraine, but also the United States, England, Greece, and others. countries "is a permanent record -" the beginning of September - Sevastopol ". Every year, at this time, the audience of the Sevastopol State Technical University hospitably open the door of the participant of the two above-mentioned international conferences. It did not become an exception in 1997, when, on September 9-10 and 11-13, respectively, more than three dozen (...) very interesting reports and announcements were made, among which we will mention the speeches of A. Glushak on the theme "Crimea and the problems of spirituality: historical Excursion "by M. Nilsen -" Religion and Psychology at the Beginning of the New Millennium ", H.Vokala -" Ensophia as New Wisdom for Man ", A. Kolodny -" 2000th Anniversary of the Nativity of Jesus Christ and the problem of the spiritual unity of Christians in Ukraine, "Y. Viga -" How many religions a person could have today, E. Boytsova (Se. (shrink)

First of all, it should be noted that one or another religion can play an extremely different role in the formation of nations or state-building. In addition, the criterion for evaluating its role in these processes depends both on the place where it occurs and on the time at which these processes take place.

The fall of the socialist system in the early 90's of the twentieth century. led to the return of the Orthodox Churches of Europe to the active social and political life of the post-Soviet countries. Therefore, the adoption in August 2000 by the Jubilee Bishops' Council of the Russian Orthodox Church of the social doctrine became a necessary stage in the development of Russian Orthodoxy, and at the same time marked the beginning of a new time of not only this (...) Church, but the whole Ecumenical Orthodoxy. However, this serious doctrine did not cause any serious attention, except for one or two colloquiums organized by the UOC of the Moscow Patriarchate. The wave of theological and non-fiction works on the hot topics raised in the Doctrine also did not happen to the experts. (shrink)

The Fourth Ecumenical Council in 451 divided the Ecumenical Orthodoxy into two large parts. The first is Orthodox churches, which include the four ancient patriarchates, along with the younger recognized and unrecognized autocephalous Orthodox Churches, which today are numbered around the world However, in spite of the later division of Orthodoxy with the national churches, they all represent a single church community with a common faith nnyam nature and expression of church life. The basis of the true apostolic faith they (...) accept the first, except the Bible, and even the decision of the seven ecumenical councils. (shrink)

The regional branches of the UAR actively participated in the celebration of the 2000th anniversary of the Nativity of Christ. As part of these activities, the Ternopil Central AUA launched the annual scientific conferences in 1997-2000: in November 1998 - "Christianity and Culture"; in November 1999 - "Christianity and national idea: scientific and theological aspect"; in May 2000 - "Christianity and person". In 1997, together with the regional regional archives and the medical academy named after I.Gorbachevsky, the All-Ukrainian scientific and (...) practical conference "The Idea of ​​the National Church in Ukraine" was held on October 17-18. Researchers from Ternopil, Kyiv, Lviv, Lutsk, Rivne and others took part in the scientific meeting. cities of Ukraine, as well as representatives of denominations. (shrink)

Even after 14 years of independence, Ukrainian society has not lost many of its problems, which are rooted in the legacy of Soviet militant atheism. One of the problems that has caused heated debate in religious and educational settings in almost all years of independence is the perception / non-acceptance of the need for religious education by secular school students. Against the backdrop of equally acute property problems related to the return to religious buildings of the Church, disputes about the (...) status and content of religious courses have been leading in relevance for the last five to six years. (shrink)

After the arrival of Soviet troops on the territory of Ukraine, the Orthodox Church undergoes qualitative and quantitative changes here. She was "returned" by the clergy and the faithful of the newly-reunified Church, joined by the parishes of the Romanian Orthodox Church in the territories of Izmail, Odesa, Chernivtsi and other regions. A complicated process of liquidation in Ukraine of the structures of the UAOC revived during the war and "reunion" with the Orthodox Greek-Catholicism began. All these measures do not (...) always have a clear explanation. In addition to imperial ambitions and attempts to avoid competition by eliminating the competitors themselves, the Orthodox Church often did not have the choice of performing a social order of power structures. (shrink)

Under this name, on May 17-19, 1996, the II International Scientific and Practical Conference took place in the Ostroh Academy and in Netishin. Its purpose was to analyze and generalize domestic and foreign experience on the issues of upbringing the younger generation on the principles of Christian morality, to consolidate the efforts of the church, family and school in educating the younger generation in the spirit of Christian morality.

Under this name, on October 20-21, 1992, an international scientific conference was held in Kyiv. The organizers were the Institute of Philosophy of the National Academy of Sciences of Ukraine, the Ukrainian Association of Religious Studies, the UOC - the Kyiv Patriarchate, the Department of Philosophy and Religious Studies at the University of Kyiv-Mohyla Academy.