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Confessional pluralismas a phenomen of modernity: world and Ukrainian context

O.F.Gold, M.A.Kozlovets

Thearticleconsiderspolyconfessionalismasasocialphenomenonofmankind,describesthefeatures and trends of religious diversity in the world and Ukraine, and reveals the role of religiouspluralism in the realization of freedom of conscience. Thirstily of the XVII century, when the principleoffreedomofconsciencewasproclaimedandrealized,polyconfessionalismbecametheidea ofcivilized coexistence of religions and churches. These trends are reflected in the socio-political life ofmodern societies. Based on the method of classical evolutionism proposed by the representative oftheBritishSchoolofSociologyandPhilosophyofReligionG.Spencer,neo-evolutionismoftheAmericananthropologistJ. StewartandconvergentprocessesinthereligiouslifeofUkrainianscientist E. Martyniuk, the essence of polyconfession is considered and analyzed. homogeneity todiversity;b)consolidationanddifferentiationofsocieties;c)cultureandsocio-geographicalfeatures;

d)convergentprocessesofsociety.Attentionispaidto thefacts of polyconfessionalism andconvergence in the world and in Ukraine, which is due to the evolutionary-historical state and socio-politicalconditionsofthecountry.Thisphenomenon is an evolutionary model of modern society,whichtendstoformtheheterogeneityofsociety,fluctuationsfromintegrationtodifferentiation,adaptationtonaturalconditions,andmultivectority.Onthebasisofthehistoricalapproachandanalyticalcalculationsthefactsofconvergenceofpolyconfessionalismand multiculturalism areobtainedand the furtherprospects of their existence are forecasted. It is noted that the phenomenonofpolyconfessionalism,whichalso occurs in societies where state religions are proclaimed, oftenleadstothe existence and constant emergence of new religious movements. Polyconfessionalismoften produces interfaith misunderstandings and conflicts, which can be a catalyst for new trends anddirections.Thedeterminantshavebeenidentified,aswellasthe factors that contribute to orhinder the exercise of freedom ofconscience in modern Ukrainian multi-religious society have beenanalyzed.Itisstatedthat although the concepts of "freedom of religion", "multiculturalism","religiousdiversity"are largely implemented today in most modern societies, they must beconstantly maintained and strengthened. A specialrole in this belongs to scientists whosubstantiatethetheoreticalfoundationsofmulticultural,multi-religiousexistenceofsociety.

Keywords:religion,confession,desecularization,multiculturalsociety,multidimensionalsociety,religiouspluralism,Christianity.

КОНФЕСІЙНИЙПЛЮРАЛІЗМЯКФЕНОМЕНСУЧАСНОСТІ:СВІТОВИЙТАУКРАЇНСЬКИЙКОНТЕКСТ

О.Ф.Гольд,М.А.Козловець

Устаттірозглянутополіконфесійністьяксоціальнийфеноменлюдства,охарактеризовано особливості й тенденції розвитку релігійного різноманіття в світі таУкраїні, розкрито рольрелігійного плюралізму в реалізації свободи совісті. Починаючи з XVIIсторіччя, коли проголошується й реалізується принцип свободи совісті, поліконфесійністьстає ідеєю цивілізованого співіснування релігій і церков. Зазначені тенденції знаходять свійвияввсоціально-політичномужиттісучаснихсуспільств.Спираючисьнаметодикукласичного еволюціонізму, запропоновану представником британської школи соціології тафілософії релігії Г. Спенсером, неоеволюціонізму американського антрополога Дж. СтюартатаконвергентнихпроцесівврелігійномужиттіукраїнськогонауковцяЕ. Мартинюка,розглянуто та проаналізовано сутність поліконфесійностів соціумі: а) еволюція соціуму -відоднорідностідорізноманітності;б)консолідаціятадиференціаціясуспільств;в)культура та соціально-географічні особливості; г) конвергентні процеси соціуму. ЗверненоувагунафактиполіконфесійностітаконвергенціївсвітіінатеренахУкраїни, щозумовлено еволюційно-історичним станом та соціально-політичними умовами країни. Цейфеномен є еволюційною моделлю сучасного суспільства, яка має тенденції до формуваннягетерогенностісоціуму,флуктуаційвідінтеграціїдодиференціації,пристосуваннядоприроднихумов,мультивекторності.Наосновіісторичногопідходутааналітичнихвикладокнаведенофактизближенняполіконфесійностіімультикультуральностітаспрогнозованоподальшіперспективиїхіснування. Зазначено,щоявищеполіконфесіональності, яке має місце і в суспільствах, де проголошуються державні релігії,часто веде до існування і постійного виникнення нових релігійних течій. Поліконфесійністьнерідко продукує міжконфесійні непорозуміння й конфлікти, що може бути каталізаторомнових течій та напрямів. Визначені детермінанти, а також проаналізовані фактори, якісприяютьчиперешкоджаютьздійсненнюсвободисовістівсучасномуукраїнськомуполіконфесійномусоціумі.Констатовано,щохочапоняття"свободивіросповідання","мультикультурализму","релігійногорізноманіття" сьогодні значною мірою є реалізованимив більшості сучасних суспільств, однак їх необхідно постійно підтримувати та зміцнювати.Особливурольвцьомуналежитьнауковцям,якіобґрунтовуютьтеоретичнізасадимультикультурного,поліконфесійногобуттясуспільства.

Ключовіслова:віросповідання,конфесія,десекуляризація,мультикультуральнесуспільство,поліконфесійність,релігійнийплюралізм,християнство.

Formulationoftheproblem

Тherelevance of the study of the chosen topicisdueprimarilytothediversesocio-culturaltransformationsin the contextofacceleratingglobalizationprocesses,andtheheterogeneityofthecurrent religious situation in the world. Insteadoftheexpectedemergenceofasinglereligion in the global world, humanity iswitnessinganalmostuniversal"uprising"ofreligions.Thereligiouspictureoftheworldisbecomingmore diverse,andnationalsocietiesincreasinglycontainsignsofpolyconfessionalism.Althoughthereligiouslandscapeoftheworldstillretainshistoricalandgeographicalsegmentationandsomecountrieslookquitehomogeneousgiventhereligiousaffiliation of their citizens, but the eventsof the third millennium, occurring in theworldandinUkraineinparticular,indicatethegrowingroleofreligiousfactors in socio-political, cultural life andworldpolitics.Globalizationturnstheworld into a single whole and even if itdoesnotcauseglobalculturalandreligiousconvergence,itinanycasemakesthemeetingofreligionsandculturesirreversible[1].

Religiouspluralismasafoundationoffreedom of conscience manifested itselfintheReformationera,althoughitwassurroundedbyanumberofcaveats. Forthefirsttime,religiouspluralismwasthoroughlydeclaredfrom the standpointof the interpretation of religious freedom,attitudestowardnon-Christianreligions,andecumenismattheSecondVaticanCouncil (1962-1965). The SecondVaticanCounciladoptedtherelevantdocuments("Nostraaetata"-"DeclarationontheChurch'sattitudetonon-Christianreligions","Diqnitatisnumanae" - "Declarationonreligiousfreedom","Unitatisredintegratio" -"Declarationonecumenism"),whichdirectlyorindirectlyconcernedreligiouspluralism,relationsbetweendifferentdenominations.Forthefirsttimeinitshistory,the Councilof the CatholicChurchhasformedthedoctrinalfoundationsofreligiousfreedom[2:305-310;375-392].

Thephenomenonofpolyconfessionalismsignificantlyaffectssociety,itsaxiologicalprinciples,andpublic policy. The principles of freedomofconscience,civilliberties,religiousfreedom, religious diversity and tolerancearethebasicvaluesofcivilizedlife.Today, religion is given a legal place inthepublicspherewithinthepost-secular paradigm, the task of which is to buildnewdialogicrelationsbetweenthesecular and religious worldview [3]. Veryheateddebatesalsorevolvearoundvalues and identities based on religiousbeliefsandfeelings.Moreover,polyconfessionalisminaninterdependent,globalizedspaceposesthreatstotheescalationofworldreligiousconfrontations.Inviewoftheabove,thephenomenonofpolyconfessionalismisthesubjectofincreased attention of both scholars andtheologians,clergyandparishioners.

Degreeofscientificdevelopment

Тhere is a large amount of domestic andforeignliteratureontheanalysisofpolyconfessionalismasanimportantaspectofsocietyandthestate.Thus,researchonpolyconfessionalisminthecontextofevolutionism,neo-evolutionismandconvergencewascarried outby such foreign authors as R.Bellah,D.Bell,P.Berger, J. Baudrillard, M. Weber, R. Weintz, H.Casanova,G.Spencer.,F.Yancyandothers. Transformations of the religiousandecclesiasticalspherecausedbyradical geopolitical changes of the lateXX - early XXI centuries are analyzed inthe works of Ukrainian scientists

V.Bondarenko, V.Yelensky, E.Koppel, O. Parkhomchuk, R. Protsyuk,O. Saganandothers.Problemsofbuildinginterfaithrelationsinthenewsocialconditionsbecamethesubjectofattention of A. Aristova,M. Babiy, M. Zakovych,S. Zdioruk,V. Klimov,M.Novichenko.A.Kolodny,L.Prokopenko, M. Rybachuk,L. Filipovych, O. Shubi,andP. Yarotskyhavemadesignificantachievementsinstudying the influenceof polyconfessionalism on the processesofnation-andstate-building,ethnointegration,andtheculturalprogressofUkrainians.Modernityandhistory of polyconfessionalism, the socialroleofreligiosityintheformationofpersonality, spirituality as a componentof national education are also consideredin the works of O.Gold, O.Dobrodum, M. Kozlovets, E. Martyniuk, V. Tytarenkoandothers.However,manyissuesofpolyconfessionalismintermsofsocio-philosophical analysis have not yet beensufficientlyraisedinscientificresearch.

Theaimofthestudyis to analyzethetheoreticalandpracticalaspectsofpolyconfessionalismasasocialphenomenon,theroleofreligiouspluralismanddialogueinsocialintegration,todeterminethecurrentreligious situation in Ukraine to developaneffectivemodelofinterfaithrelations.

Discussionandresults

Thephenomenon of polyconfessionalism is ahistorically complex social phenomenon.Itisknownthatreligionasasocialphenomenonisorganicallywovenintotheethnicityofsociety.Itcannotexistindependently of such historical forms ofhumancommunitiesasraceandtribe,nationality,nation.Worldreligionsarenotfreefromethnicinfluenceeither.Becausereligionsarosefromthetribaland tribal system, and later, when theybecame national, they did not lose theirtieswithethnocultural,becausetheygrewout ofthesocialconditionsofanindividualpeople.Religiousviewsareorganicallycombinedwithethnicity,culture,psychology,tradition.Religionendowshumancommunitieswithpowerfulsymbolism,aswellasdrawsboundariesbetweenthemthataredifficulttopenetrate.Asasystemicphenomenon,religionconsistsofseparate subsystems - specific religions,religious movements, trends, sects, eachofwhichoccupiesitsplaceinthestructure,ischaracterizedbyitsintegrity.

Thereareseveraltypesofpolyconfessionalexistenceinmodernsocieties.Scholars,forexample,distinguish"American","British","Greek", "Russian", "Ukrainian", "Israeli","Indian" models of multi-religious states.Thecriteriaofthesemodelsaremanyfactors that are specific to the particularcountryunderconsideration,butnot exclusively the borrowing of practice indifferentsocieties/states[4].

Often in the humanities, the conceptof"polyconfessionalism"issynonymouswiththeterm"secularism".Itwillberecalled that initially secularization (fromtheLatinsaecularis -secular)meantthetransition of church and monasterylandstostate ownership, ie theconversionofchurch property intosecular,therenunciationofthespiritualtitleandchurchposition and thetransitiontosecularstatus.Subsequently,themeaningofthistermexpandedandsecularizationbegan tomean the liberation of various spheres ofpubliclifefromtheinfluenceofreligion,church,religiousinstitutions,ieacleardistinction betweenreligiousand secularspheres.Thesecularizationofsociety,whichbegan in the new era, has becomeafundamentallynewsituationalcontext,against which the functionality ofreligionhasundergoneperhapsthegreatest transformations. If in the MiddleAgesChristianitypermeatedhumanexistenceinalmost allspheres of life,thenfromthesecondhalfoftheXVIIIcentury this lifestyle has changed. Forthe first time, religion was forced to takeintoaccountsuchaseriousopponentassecular society, which existed before, butideologicallyformalizeditsprinciples inthephilosophyandideologyoftheEnlightenment.Thus,modernizationisformedbysecularizationandleadstopolyconfessionalsocieties.

Tocharacterizethepolyconfessionalsociety,theconceptsofconvergentprocessesarealsoused - acceleration,actualizationofeschatology,actualizationofsocialconcepts,Americanization,veltization,virtualization,globalization,dialogue,ecumenical movement, egosyntonization,exoterization,inclusivism,post-conciliarism,conjunctionreligiouspluralism,rationalizationofculticactions,revivalization,secularization,syncretization, scientification, unificationofexteriorization,tolerance,feminization, fundamentalization,charismatization,etc.

NotethattheprocessesofpoliticalgenesisinearlymedievalEuropewerecharacterizedbydiversification-inthepresenceofunconditionaltypologicalsimilarityandapronounced"mainstream".Themainfactorthatdeterminedtheircoursewithineachhistoricalregionwasthe balanceofdensity of the Roman (or Byzantine) andGerman (or Slavic) traditions. As aresult,theculturalfaceofall earlymedievalstateswasdeterminedbythelocal symbiosis of these two principles.Inthisrespect,Anglo-SaxonBritainhastakenauniqueposition.Priorto itsforcibleinvolvementin1066 in the flowof Europeanfeudal(at thattime,infact,mostlyNorman)tradition,historicalEnglanddemonstratesquitestandardexamplesofthesymbiosisofdifferentcultures.Anditwouldnotbeanexaggerationtosaythatthedegreeofcontradictionofthecombinationoftraditions can be compared only with thecontradictionsofsynchronous Irishculture, leaving far behind thecontinental and Scandinavian culture"[5:2].

ResearcherV. Malakhovnotesthatalmostallmodern states are secular,and secular in their own way. Therefore,theanswerstothequestionofwhat itmeansforthestatetobesecularvarywidely.InFrance,forexample,itisimpossible to imagine a cabinet meetingthatopenswithprayer,whichwasperfectly normal for the United States intheearly2000s.IntheUnitedStates,itisinconceivableforthefederalgovernmenttofundadenomination,whileinDenmarktheclergyoftheDanishPeople'sChurcharepaidbecausethechurchhas statestatus. InIreland,theconstitutionprohibitsstatesupportforanydenomination,buttheCatholicChurchhassomuchpoliticalinfluencethatithasuntilrecentlysuccessfullyblockedtheadoptionofliberalabortionlegislation.InGermany, theseparationofstateandchurchisenshrined in law, but at the same timetheConstitutiondeclares thatthestatecooperates with the church in such areasaseducationandsocialpolicy.Germancitizenslevya tax on the church, whichis considered routine in everyday life in,say,AustriaandItaly,whilesuchtaxation is explicitly prohibited by law inFranceandtheUnitedStates[6:51].

Thegrowingimportance of thereligiousfactorinpubliclifeandworldpoliticsinthe last quarter of thetwentieth century called into questionthepositionoftheso-called"theoryofpoliticalmodernization"developedbyAmerican"sociologyofdevelopment"

G. Elmond,J. Coleman,D. Rostow,whichinevitablycomprehensivesecularization of political structures inthe process of modernization. Under thepressure of events, the representatives ofthe"theoryofpoliticalmodernization"wereforcedtoadmitthatnotallcountrieswillfollowthepathofsecularizationthatEuropeandtheUnited States have gone through, andsecularizationisnotanecessarycondition for modernization. There is ahistoricalphenomenonofdesecularization as the return of religionto the theory and practice of public lifeandinternationalrelations[7:82-83].

Thus, E. Hard notes, desecularizationand"religiousrevival"areseenasareturn to the ordinary world order. Thegrowthof"non-stateconsciousness"actually leads to the equivalence of stateandreligiousconsciousness,as well astohumansupportfornewreligiousdenominations.Theconsequenceofdesecularization is a revision of the roleofreligioninallspheresofpubliclife,internationalrelations[8].

Thecurrent,postmoderneraischaracterizedbythe"greatreturn"ofreligion in global politics, in internationalrelations,instatebuilding,insolvingenvironmentalproblems,inthebiologicalandsocialexistenceofman[9].

Cultureandlanguageplayanimportantroleinamulti-religiousandmulticulturalsociety.P. Reekerreasonably writes: "Humanity as a wholehas entered the era of global civilization,which testifies to the colossal progress inall spheres of life and at the same timeposes the most difficult task of adaptingculturalheritagetoitsnewstateandpreservation. to some extent and in oneway or another we feel the burden of thecontradiction between the inevitability ofthis rise and progress, on the one hand,andtheneedtosavetheinheritedculturalheritage,ontheother"[10].

Sociologist Dinesh D'Souza concludesthattheexistenceoftheideaofmulticulturalism in Europe as a politicalandsocialconstructisproblematicnotonlyasafactorinIslam.Eventheexperience of the United States suggeststhat society cannot afford the luxury ofculturalpluralismastheequalcoexistenceofmanycultures.Thissuggeststhat"thediscourseofmulticulturalism,whicharoseinthewakeofthedemocraticrenewalofsocietyand was associated with the progressivehumanizationofhumancoexistence,appearedinacompletelydifferentcapacity"[11:330].

Someauthorsexpressdoubtsaboutmulticulturalismasanadequateexpressionofsocietyinthecurrentconditions,inasituationofculturalpluralism, and argue the opposite. Thus,thealreadymentionedV. Malakhovstates:"...theideologyofmulticulturalismisanobstacletotheformationofamulticulturalsocietyrather than a means of such formation.Whoeverdefendsit…,multiculturalismelevatedtoideologyblocksdemocraticpluralism, substituting civil society. Theperiod of independence of the Ukrainianstate is a manifestation of the historicalheritage, which was first received in thetsaristspirituallife,aswellasstate-churchrelations.andhis essential rightto freedom, adaptation to the political oreconomicinterestsofsocieties"[12:159].

Theresearcherfurthernotes:"Thediscourseofmulticulturalism,whicharoseinthewakeofthedemocraticrenewalofsocietyandwasassociatedwiththeprogressivehumanizationofhuman coexistence, acted as an ideologyofconsistentopponentsofdemocracy."Europeanproponentsofothernesspassedunderthebannerofpoliticallycorrect"multiculturalism",andtheUnitedStatesandCanadainthe early90's of the twentieth century. faced withso-calledreactivemulticulturalism,thebearersofwhich-ethnicandculturalminorities-insistonsucharadicaldifference between their identity and theidentityofothers,"thatnorapprochement can simply be said". Theaggressivenessofsuchapositionofminority separation, which, according totheauthor,canbedescribedusingthesociological terms "stigmatized identity"as"voluntaryacceptanceofstigma",allows modern researchers to assess thephenomenonofmodernreactivemulticulturalismasa"consequenceofdevaluation of values", which they usedtoassociate"withthemoralcodeofrecognition, turned out to be a code wordforsegregationstrategies,"and"theapologyofothernessturnedintoasermononalienation.Whatseemedunequivocallyprogressiveyesterdayisnoweasilyintegratedintoopenlyreactionaryideologies"[13:166].

Outlining the destructive influence ofpolyconfessionalism,theconstructivesignificanceofthisphenomenoninmodernsocietiescannotberuled out.Theexperienceofcivilizedcountriesshowsthatthecoexistenceofdifferentreligionsandculturesinsocietyisanimportantconditionfordemocratic,humanisticandlegaldevelopmentofnations based on interfaith and culturalcontacts,andthecontextofideologicalandconfessionalpluralismisanecessaryconditionforfreeself-determinationandself-realization.

A distinctivefeatureofmodernUkrainiansocietyisitsmulti-religious nature-currentlytherearemorethan 100denominations.Beginninginthemiddleofthe16thcentury,UkrainebecamethebirthplaceofvariousProtestant movements from the time oftheReformation.JudaismandIslamappearedonUkrainianlandsevenearlier.TheproclamationofUkraine'sindependence, new historical conditions,andtherealizationoftheprincipleoffreedom of conscience contributed to theemergenceofnewandactualizationofhistoricalreligions.NewChristianandnon-Christiancurrents,branches,groups, sometimes quite exotic, far fromthenationalcultureandreligioustraditionoftheUkrainianpeople,arespreadinghere.Thevariousdenominationshaveindeedbeengivenmany opportunities to assert themselves,tofindtheirownnicheinsociety.

TodayinUkrainethereisawidenetwork(bothregisteredandunregistered) of religious organizations -communities,monasteries,missions,fraternities,educationalinstitutions,etc.,whichbelongtodifferentdenominations,trends,churchesandsects.Newcultbuildings,SundayschoolsappearindifferentpartsofUkraine, new periodicals are published.ForallthediversityofthereligiouspictureofmodernUkraine,mostreligiouscommunitiesarestillwithindifferentdirectionsofChristianity.

In December 2018, the organizationalreformofOrthodoxyinUkrainetookplace:onthebasisoftheUOC-KPandUAOCunification,theOrthodox ChurchofUkrainewasconstituted,whichinJanuary 2019 received a Tomos from theEcumenical Patriarchate on autocephaly.Changes in the organizational design ofOrthodoxyinUkrainehavebeenfollowedbycorrespondingchangesintheconfessional-churchself-determinationofOrthodoxbelievers(asopposedtofairlystableconfessionalaffiliations).

Thus,modernUkraineisoneofthemost multi-religious societies in Europe,whereOrthodox,Catholic,Protestant,

Muslim, Jewish, non-traditional religionsofvariousdegreesofprevalenceandinstitutionalization are intertwined witha complex pattern. The very fact of thecoexistence of numerous denominations,the vast majority of which are only thebackground for a few dominant churchstructuresintheethnoculturalenvironment,becomesasignificantcatalystforconfrontationandreligiousconflicts. Inter-church contradictions areonlyanexternalmanifestationofpolyconfessionalism, the impact of whichonpubliclifeisdeepanddiverse.Thesignificantdiversityoftheconfessionalenvironment makes it unlikely to have aproductive dialogue between bearers ofdifferentreligions,thedevelopmentofsystematiclong-termrelationships,thedevelopment of programs of interactionandcooperation.Denominationsareoccupiedmainlywiththeirinternalaffairs,andindividualjointactionsmostlydonotfindpublicresonance.

Vectorsoftensioninthereligiousenvironment of Ukraineare expressed intheearly1990sand multiply in threemaindirections:a)throughopencompetitionbetweentraditionaldenominations;b)due to theconfrontationoftraditionalandnon-traditional denominations for Ukraine; c)duetotroublesandcrisesofintra-confessional development [13]. Moreover,theseconfrontationsandconflictsaredeterminedby historical, national,political factors, and are cultivated bythechurchesthemselves, hostile inmattersofdogma,worship,methodsofpreachingandmissionaryactivity,principlesoforganization,methodsofconversionofneophytesandmore.Inaddition, the general public still does notperceiveUkraineasa meetingplaceandinterpenetrationofdifferentreligiousmovementsandcultures.Protestantism,Catholicism,andIslamareofteninterpretedasspiritual traditionsalienandevenhostiletoUkrainians,alivingexample of expansion and suppression ofone'sownchurch.

Intheconditionsofpoliticalandeconomicinstability,immaturedemocracy,unformednationalself-consciousness,polyconfessionalismcanseriouslyslowdowntheprocessesofnationaldevelopment,integrationofsociety, development of civil society [14:76].Therefore,therecognitionofreligiouspluralismistheonlyprospectofpeacefulcoexistenceandecumenicalcooperationofallUkrainian churchesandreligiousorganizations.

Thenatureofthereligious-confessional identity of modern Ukraineischaracterizedbyincompleteness,blurring, syncretism in the formation ofidentity, the multiplicity of its forms, the"conflictofidentities."Weemphasizethatdivisionswithintraditionalreligions,frustration and despair in anticipation ofconfessionalharmonystimulatetheoutflowofbelieverstonon-traditionalreligions.Ethno-religious,inter-confessional,state-church,intra-social,interpersonalrelationswouldbetransparentandstable,tolerantandhumanistic,iffirstofallchurches,religiouscommunitiesand,followingtheirexample,thestateandsocietyrecognizedreligiouspluralismasacornerstone in the foundation of freedomofconscience. religion denomination desecularization freedom

Themulti-confessionalnatureofUkrainiansocietyrequiresfindingaqualitativelynew,"integral"identitybasedonideologicalpluralism.Someforeign analysts (H. Casanova, V. Derem)assessthedomesticconfessionalstructure as truly pluralistic and "closesttotheAmericanmodel"withitsopencompetitioninthe"free"and"voluntaristicreligiousmarket"[8:95].

We agree with the valid opinion of thenational theologian A. Aristova: "Perhapsitistheexcessivediversityoftheconfessional map that gives Ukraine anexceptionalchancetocreateitsownmodelofareligiouslytolerantstate,whichisabletoradicallychangetheentiregeo-confessionalsituationinitsfavor"[13].

InthefirstyearsofUkraine'sindependence the state authorities actedsomewhatcontrarytooneofthefundamentalprinciplesofthecurrentlegislationonreligionandchurch,accordingtowhichallreligions,denominationsandreligiousorganizationsareequalbeforethelawandestablishinganyadvantagesorrestrictions of one religion over anotheris not allowed [16], then in the future thebasic principles of state-church relationswereenshrinedintheConstitutionofUkraine.AccordingtoArt.35 of theBasic Law of Ukraine, "everyone has theright to freedom of thought and religion.Thisrightincludesthefreedomtoprofessanyreligionornottoprofessany,to perform religious cults and ritual ritesindividuallyorcollectively,toconductreligiousactivities.Theexerciseofthisright may be limited by law only in theinterestsofprotectionofpublicorder,healthand morals of thepopulationorprotection of the rights and freedoms ofothers.ThechurchandreligiousorganizationsinUkraineareseparatedfrom the state and the school from thechurch. No religion can be recognized bythestateasmandatory"[17].

ThedynamismoflifeitselfcallsonUkrainianchurchestorethinktheirroleinsocietyandonthisbasistoseekmoreeffectiveformsofpresenceintheworld,withoutlosingtheirmainpurpose,withoutbecominganothersocialinstitution,buttomaintainareasonablebalancebetweenearthlyandheavenly.TodaytheChurchboldlyassumesthefunctionofcreatingnewmeaningsforthehistoricalprogressofUkraine.Itformsandformulatesnewstrategiesofsocialdevelopment,demandinganewsocialcontract,whichwouldbebasedonthealternativesystemofvaluesprevailinginUkrainetoday.

Confessional diversity, the presence ofmanyreligionsanddenominations,religiousgroupsandorganizationsnaturallycausedcertainproblemsandcontradictions.Itturnedoutthatthereis noclearboundarybetweenreligions.Theyliveandoperateinconditionsofmutualdiffusionandmustadapttoamulti-religious society. The change of theconfessionallandscapehasledtoaviolationinthedefinitionofitssubjectivity,akindofruptureoftradition and everyday life, religious andculturalexperience[18:8-10].

Inamulti-confessionalUkrainiansociety,dialoguebetweendifferentreligiousmovements,groupsandorganizations is extremely important, thegoal of which is to unite the efforts of allpeople - believers and non-believers - toreviveUkraine,formcivilsociety,respect,tolerancefordifferentworldviews. During the dialogue on theimplementationoftheprinciplesoffreedomofconscienceandthesecularnatureofUkrainianstatehood,eachreligiousorganizationmustovercomeclaimstoamonopolypositionin thestate or region, abandon the idea of itsuniqueness,thesuperiorityofitsdenomination over others, find commonground. Dialogue requires each party torecognizetherighttoexistandtheequalityofanotherworldviewsystem,anothertypeofthinking,othervalues,mutualrespectforeachother's viewsandpositions,therejectionofcoercivepressureandotherformsofintolerantinteraction. At the same time, the desirefordialoguebetween differenttypesofworldview does not mean the rejection ofeach of the parties from their principles,doesnotimplylevelingorrejectionofdifferences.Onthecontrary,understandingthesedifferences,includingfundamentalones,theirdeepknowledge, undistorted vision is one oftheconditionsforacorrectdialogue.Thus,confessionalpluralismisestablishedinUkrainiansociety:notonly Christians, but also representativesof other faiths - primarily Islam, ethnicand neo-religions have the conditions fortheirdevelopmentandseekto buildtheirrelationshipsontheprinciplesofreligioustolerance.Religionandreligious pluralismcansignificantlyhumanizeanddemocratizethedevelopmentofUkrainiansocietyintheXXIcentury.

Conclusionsandprospectsofresearch

Inthecontextofaglobalizedmulticulturalspace,theinfluenceofthemulti-religious factor on the processes ofcreatingnational,spiritual,culturalandsocial values forms: a) a variety of viewsandstrategies for the existence ofmodernmulticulturalandmulti-religioussociety; b) the cooperation of churches intheinterests of society on the basis ofthesocialcomponentofmodernecumenism;c)movementtowardsintegration,consolidationofcivilsociety,churches,culturalcommunities,socio-politicalgroups;d)thebasisofclearlydefined legislative relations between stateinstitutionsandrepresentativesofdenominationsandcivilcurrents.

Withitshistoricalandmodernexperience,Ukraineis"doomed"topolyconfessionalism. The key tasks of theUkrainianstateinthisareaaretheformation of a full-fledged multi-religioussociety,organizedontheprinciplesoftolerance,religioustolerance,mutualunderstanding.Itssuccessfulimplementationishamperedbyanumber of reasons, the main of which isthelackofunderstandingoftheimportanceofspiritualfactorsintheprogressofcivilization(thesecomponentsareeitherignoredorreduced to the rank of minor), as well asthelegaldisorderofthecountry'sreligiousspace.Todaydonotexistchurch,socio-religiousandinterfaithrelationsinthestate.ThesituationinUkrainealsotestifiedtotheunpreparedness of the general public forpolyconfessionalism as a norm of publiclife in the postmodern world. Ukraine isfacedwiththeneedtoimplementameaningfulstatepolicytorevivereligious, spiritual and moral values on aEuropeandemocraticbasis.The effortsoftheauthoritiesshouldbeaimedatsolvingtheseproblems,whichhinderthe harmoniousdevelopmentoftheconfessionalsphere.

Intheconditionsofrapidglobalization,theroleofthereligiousfactor in the life of Ukrainian society willgrow. It is possible that in the mediumterm it will become a solid foundation fornational consolidation (not only spiritual,butalsopolitical,economic,territorial,etc.), an important link between UkraineandtheEuropeanUnion,ameansofpreservingitsownculturalidentityunderthepressureofunifiedmasculturity.

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