Churches in the Ukrainian Crisis by Andrii Krawchuk, Thomas Bremer

By Andrii Krawchuk, Thomas Bremer

This quantity explores the church buildings of Ukraine and their involvement within the contemporary circulation for social justice and dignity in the state. In November of 2013, voters of Ukraine collected on Kyiv's principal sq. (Maidan) to protest opposed to a central authority that had reneged on its promise to signal a alternate contract with Europe. The Euromaidan protest incorporated contributors of varied Christian church buildings in Ukraine, who stood jointly and demanded executive responsibility and nearer ties with Europe. In reaction, country forces massacred over 100 unarmed civilians. The atrocity caused a fast series of occasions: the president fled the rustic, a provisional govt used to be installed position, and Russia annexed Crimea and intervened militarily in japanese Ukraine. An exam of Ukrainian church buildings’ involvement during this protest and the fall-out that it encouraged opens up different questions and discussions in regards to the church buildings’ id and function within the country’s tradition and its social and political heritage. quantity members study Ukrainian church buildings’ historic improvement and singularity; their quest for autonomy; their energetic involvement in identification formation; their interpretations of the conflict and its explanations; and the trails they've got charted towards peace and harmony.

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One might be tempted to draw a parallel between the Ukrainian theology of the Maidan and the Latin American theology of liberation. Indeed, the spirit of civil protest, self-sacrifice, and the fight for a better society is something that is present in both theologies. It would be a mistake, however, to stretch this comparison too far. There is one crucial difference between the Ukrainian and the Latin American intellectual contexts. Due to its long experience with communism in the twentieth century, the Ukrainian Greek Catholic theology of the Maidan is free from any recourse to Marxist philosophy; one could say it developed immunity to Marxism.

In addition, the UGCC claims that “parish” in its case may refer to a city church with three liturgies every Sunday, each attended by several hundred people whereas, in some Orthodox contexts, there is one liturgy on Sunday which only attracts a dozen believers. 10 When compared with the numbers for 2014, the data show an interesting shift in Ukraine’s religious landscape. To begin with, the UOC-MP has lost about 500 parishes. It is well known that some of these parishes have switched to other denominations and, indeed, the UOC-KP and the UAOC have grown in terms of numbers of parishes (although these newly gained parishes do not make up 500).

35 The most traumatic experience for Ukrainian Greek Catholics was the liquidation by the Soviet regime in 1945–1948. The fact that this liquidation occurred with the willing cooperation of another Christian community makes this act of violence truly scandalous. The historical experience of Greek Catholics contributed greatly to another of their peculiar features: they learned to be wary of political establishments. Greek Catholics possess too long a history of persecution, dissidence, and resistance to develop any servility towards the state and towards the powerful.

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