Секція «Філософія», підсекція 5.

Alla Aristova

a head of department “Philosophy”

of National Transport University, Kiev, Ukraine

Social and religious processes in Ukraine

It took less than two decades for Ukraine to transform into one of the most poly religious European societies, with its intricate pattern made of Orthodox, Catholic, Protestant, Muslim, Judaism and non traditional confessions. As of the start of the year 2007, the number of officially registered confessions in Ukraine exceeded one hundred, and that of religious organizations 33 thousands. Meanwhile, the phenomenon of confessional variety has fully demonstrated its controversial nature while becoming a real incentive for civic society development on the one hand, and the source of serious risks for social stability and national safety, on the other.

The very fact, that a large number of small denominations exist alongside with the several Churches without apparent attributes of National domination makes a fertile ground for conflicts. In fact, the extreme nature of transition society, with its social and economic instability, anomy of social institutions, and polarization of socium, characterized by the high degree of mass activism is turning poly-confessionality into a powerful conflict provoking factor.

The tension vectors in Ukraine’s religious environment have plainly manifested themselves back in the beginning of the 90^th of the last century. Conflict processes have being going on in three major areas: а) high competition between the traditional churches, with each of them claiming the status of champion for the national-state idea; b) contention between the Ukrainian traditional and non-traditional churches; c) internal collisions in religious organizations and structures. As a result, the spectrum of religious confrontations includes:

· Long-running and severe conflict between the Orthodox Churches (Ukrainian Orthodox Church, Ukrainian Orthodox Church of Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church), which has actually escalated the Ukrainian religious situation for decades ahead.

· Conflict between Orthodox Churches and Ukrainian Greek Catholic Church. This contention, with its roots going back into ХVІ century, profoundly affected the history of Ukrainian people, and, in point of fact, changed their ethno-genesis. Legalization and revival of Ukrainian Greek Catholic Church, its reputation as the Church servicing the national interests and people opposing the Soviet regime has contributed to the Greek Catholic Church becoming the most powerful competitor to Orthodoxy throughout the Ukrainian territory.

· Also, inherited from the past were the latest contradictions between the Orthodox and Protestant Confessions. Orthodox Churches have construed the high level of the later activities as territorial and ideological expansionism.

· Contention between the Orthodoxy and Muslims in the South of Ukraine. As factors adversely affected this contention cited should be the national tensions, high level of xenophobia of Slavic residents of Crimea towards turco-laguage speaking ethnical groups, the problems of Crimean tartars adaptation to their historical native land after fifty year of their deportation.

· Most of conflicts between the traditional and non-traditional religions are of foreign origin. Traditional Churches have perceived the neo-religions as an alien and threatening factor which could impair their native spiritual values and patriotic feelings, and distort national mentality.

· Problems, crises and splits inside of both traditional and nontraditional Churches and religions, including those of ethnical minorities (Muslims and Jews.)

On the whole, «the Ukrainian scenario», according to which the poly- confessionality was established demonstrated the vicious circle effect: variety of different religions with their large number and active competition in the process of looking for their niche in Ukraine’s society precipitated conflicts between the Churches and inside the Churches, which in turn, triggered the splits and fragmentation, and eventually led to increase in the number of confessions. As of to date, there are no doubts whatsoever, in the fact of specific nature of religious conflicts in Ukraine, which grew to be not merely the struggle between the clans and elites of Churches, but rather a collision of national and cultural identities, the choice conflict of geopolitical, cultural and historical as well as civilization frames of references.

Analysis of changes, which took place in Ukrainian realities over the last two decades, provides all the grounds to present a rather adequate periodization for social and religious processes.

First period comprises of 1988-1990. National celebration of 1000 millennium of Rus’ Baptism (the year 1988) made such multidimensional impact on political, civil, cultural, social and psychological religious processes which was fully understood only a decade later. It was for the first time since the Second world war that the powerful religious potential of Ukrainian people, have been accumulating contrary to (and thanks to) the long political ideological pressure of totalitarian system, manifested itself. Institutionalization of Ukrainian Autocephalous Orthodox Church and Ukrainian Greek Catholic Church (1988-1989) was the most important event at the background of turbulent social and religious processes including: self-organization of new religious communities, intense development of religious network, revival of historically deep-rooted denominations, success in missionary activities of Protestant churches and, to less extent, that of the new religions, and spread of religious values throughout Ukrainian society. Emergence of these Churches has contributed to a profound change into religious, political, confessional and ethno-cultural situation in Ukraine (it should be reminded that in the Soviet time the sole Orthodox structure in Ukraine – Russian Orthodox Church included about 71% of religious communities, and several officially permitted Protestant Churches included 27.7 %.) The distinctive feature of Ukrainian transitional society is that sweeping and radical religious changes considerably contributed to the shifts, which took place in Ukraine’s economic and even political domain. Transformation process in the religious area was both all-encompassing and irreversible, i.e. poly-confessional environment started its «own life» acquired its dynamics and specific features.

Second period – 1991-1994 – is a stage of swift coupling between religion and politics. The change in the Ukraine’s State status has made a profound impact on the whole system of social relations, including those between the Church and the State. The problem of politicizing the religion and churchification (religizing) of politics, and that of government and local government administration figures intrusion into the internal affairs of the Church has come to the forefront of research and social discussions.

Involved into the orbit of religious and political activities were not merely the big traditional Churches, but also a multiple number of religious structures. Confessional structure of that period included about sixty confessions. The growth rate in the number of religious communities is among the highest in Europe (over 30% per annum). The reverse side of high religious activity is severe and, often, violent contention between the churches, as well as their antisocial and destructive activity (White Brotherhood).

The Split of Ukrainian orthodoxy, and establishment in June of the year 1992 of new Orthodox Church – Ukrainian Orthodox Church–Kyiv Patriarchate has undoubtedly proved the most important and formative event. For a short period of time Ukrainian Orthodox Church – Kyiv Patriarchate was the only vehicle for autocephalous idea. Yet, the internal organizational problems and build up of opposition inside this Church resulted in establishment of the third independent Orthodox structure which has retuned itself the name of Ukrainian Autocephalous Orthodox Church. Even though the Ukrainian society has a controversial perception of confrontation between the three Orthodox Structures (Ukrainian Orthodox Church (UOC), Ukrainian Orthodox Church – Kyiv Patriarchate, Ukrainian Autocephalous Orthodox Church,) this confrontation has certainly weakened the Orthodox stand compared to organizational strengthening of Ukrainian Greek Catholic Church (UGCC). Over the three years of its legally permitted existence Ukrainian Greek Catholic Church has actually reinstated its structures and having established more than 2.8 parishes even exceeded its the pre-war level .

The third period - 1995-1999 – is marked with the apparent trend towards a decrease in severe confrontation and the Church life was gradually coming back to normal. The stage of relative stability has succeeded the previous decade characterized by the poly-religious explosion. The growth rate in the number of religious communities is decreasing, and eventually reached the average European rate; the churches are busy resolving their organizational, staff, property, financial, economic and legal issues; and actively implement the new Law allowed areas (from educational to entrepreneurial) into their activities. The relationship between religions in most cases is based on secluded, «non-constructive co- existence»: i.e. the Churches are concerned with their internal affairs, and those joint events which they seldom organize together are low effective and low profile. Autocephaly issue based confrontation has lost its past acuteness; negotiations, multilateral commissions and Church diplomacy have all been tried and did not bring about real changes. On the other hand, under the highly politicized religious and church environment changed several times was the government paradigm in what regards the issue of Independent Orthodox Church.

Beginning of the fourth period falls on the first year of the new millennium and celebration of 2000 years since the birth of Christ. This event’s immensity and impact on the world social conscious and major Christian Confessions activities is indisputable. In the course of preparation for celebrations and the festivities proper the final configuration of major players in Ukraine’s «Christian field» has taken its shape, and also finalized was the division of influence territories, congregations and property. The visit that John Paul II has paid to Ukraine in June 2001 has proved to be a high profile event. Representatives of different confessions and political groups had different perceptions of this visit: beginning with hopes for a start of unifying processes between the confessions, to conviction that contention between religions will exacerbate. As expectations had it, the consequences of Pontific visit proved to be controversial.

After optimistic hopes of the end of ХХ century, it is obvious that Orthodox unification in Ukraine and establishing a single Orthodox Church based upon accepting the fact of one of them being true and supreme, and subordinating to it the rest of Churches is essentially impossible. Succeeding the utopian projects of unifying the Orthodox Church into a single church structure is the search for the models of cooperation and constructive interaction between different Christian groups. The first inter-religious associations and organizations were organized to co-ordinate the efforts undertaken in the framework of cultural, social, charity and national projects. The fact that several generations of Church servants were risen in the spirit of irreconcilable contention with world-views (both circular values and any of other confessions), and, in consequence of that have been deprived of a chance to experience the inter-church dialogue and consensus is a substantial impediment for inter-religious interaction.

The same stage is also characterized with more noticeable pressure of Islamic factor in Crimea. Collisions between the Christian Churches, which so far have represented a major threat to civil accord, have gradually released this role to the Christian – Islam relations. Crimean peninsular has become the area for Muslim network structures expansion, which in some cases are not merely part to religious but international political projects. There is no doubt that Ukraine, because of its geo-political situation and poly-religious structure has already been included into the influence area of international extremists’ movements, which are using the Islam slogans. The fact of Islam entering into religious space of Ukraine being organizationally split and makes the situation even more difficult. We may not rule out the possibility for a new block of inter-religious relations becoming a beginning for a new stage in Ukraine’s social and religious life.

In the end, noted should be the following. Constructive and conflict nature – are two inter-related «dimensions» of poly religious society. The later has played and will play a controversial role in Ukraine’s new history, i.e. will threaten social integration and democratic prospects, provoke religious conflicts and, at the same time, secure civil freedoms. Ukraine is being placed under necessity of paving its way in developing the adequate model for constructive Inter-Church relations.