ORTHODOX CHURCHES OF UKRAINE THROUGH THE EYES OF NON-ORTHODOX CHRISTIANS: SECURITY RISKS

Abstract

The article updates the topic of interfaith relations in Ukraine, addressing the intra-Orthodox conflict and the reaction of representatives of other Christian churches to it. Based on the renewed religious landscape of Ukraine, in particular its Orthodox segment, the author notes the change in the social and canonical status of the Ukrainian Orthodox Church (UOC) and the Orthodox Church of Ukraine (OCU). The UOC is gradually losing its former authority, and the OCU is gaining the respect of not only the Orthodox believers, but also all Ukrainians. The article reveals the reasons for such a transformation, the main of which is the Russian-Ukrainian war, to which Orthodox churches react in different ways. The opaque position of the UOC regarding the condemnation of Russian aggression and the consecration of war by the Russian Orthodox Church (ROC), the mass collaboration of UOC priests with the occupation authorities, provokes the protest of the vast majority of Ukrainians, who demand to ban the activities of the UOC as a component part of the ROC on the territory of Ukraine. The policy of neutrality of the leadership of the Ukrainian Orthodox Church causes a negative reaction from other Christians who unanimously condemn Russia’s war against Ukraine, criticize the ideology of “Russian world”, which is the basis of the aggressive actions of the Russian Federation against Ukraine. In general, society has a rather negative attitude to the conflict between the Orthodox churches, discussing ways of understanding between them. Catholics and Greek Catholics (UGCC) were involved in the discussions, who had to officially decide on the OCU as a new subject of interfaith and state-church relations. Traditional approaches to ecumenical communication, which for a long time did not include the UOC-Kyiv Patriarchy and the Ukrainian Autocephalic Orthodox Church and their successors – the OCU, are being revised. The situation is gradually changing in favor of the OCU, but it leaves many questions about the format of relations with the UOC. Unlike Catholics, who are interested in minimizing inter-Orthodox confrontation, Protestants do not react to the conflict between the UOC and the OCU, placing themselves outside it. The author concludes that the current confrontation between the Orthodox churches ruins the entire Ukrainian society, influencing on the non-Orthodox communities of Ukraine, which are worried about the tendencies of the statization of the OCU, the desire for revenge against the UOC, and the intention to dominate all spheres of the country’s life. Non-Orthodox Christians want state guarantees of freedom of conscience and religion, so that the corporate interest of the church does not lead to the national security risks connecting with war.