Orthodoxy and the “New World Order”: Global Challenges, Interreligious Crises, the Role of Political Power, and the Mission of the Church in the Context of Global Conflicts

Victor Bed —
Doctor of Theology, Doctor of Law, Professor, Academician
Carpathian University named after Augustin Voloshyn
Uzhhorod Ukrainian Theological Academy
International Academy of Theological Sciences

Uzhhorod, Ukraine
August 16, 2025

Abstract

The article presents a comprehensive theological and political analysis of the phenomenon of the “New World Order” (NWO) in the context of global challenges for Orthodoxy, other religions, international law, and the world order. It examines the historical origins and ideological foundations of the NWO, its impact on the religious sphere—particularly on the Orthodox Church of Ukraine (OCU)—and outlines the threats associated with the activities of the Russian Orthodox Church (ROC) and its subordinate structures in Ukraine. The article analyzes both Ukrainian and international experiences of interaction between the state and religious institutions in the sphere of spiritual security.

Special attention is devoted to the significance and historical continuity of the OCU, its role in the modern world, the challenges and threats in the religious and ecclesiastical environment under the NWO, as well as the OCU’s positive contribution to protecting Ukraine’s spiritual identity, moral values, and national interests during the Russian-Ukrainian war. The study addresses crisis phenomena in Christian denominations and other world religions, the political instrumentalization of faith, and the participation of certain religious structures in supporting or opposing aggressive political regimes.

The article provides recommendations for the state, the Church, and civil society aimed at strengthening spiritual security, countering anti-Ukrainian activities of religious organizations, preserving interfaith unity, and enhancing the OCU’s international presence. The author concludes that unity of efforts between the Church, the state, and society is essential for preserving Ukraine’s national identity and spiritual resilience in the face of global transformations.

Keywords: New World Order, Orthodox Church of Ukraine, Russian Orthodox Church, Ukrainian Orthodox Church of the Moscow Patriarchate, spiritual security, religious policy, geopolitics, interreligious conflicts, Russian-Ukrainian war.

Introduction

The global transformations of the early 21st century, driven by political, economic, technological, cultural, and spiritual processes, have been accompanied by an unprecedented escalation of international relations and regional conflicts [4]. In this context, the concept of the “New World Order” (NWO) has emerged, reflecting the aspirations of influential global political leaders and forces to construct a new architecture of international relations based on globalist, secular, and often technocratic principles [10][11].

This topic has acquired particular relevance due to its direct impact on the religious sphere — one of the key factors in shaping identity and ensuring social stability. At the same time, religion is often exploited to artificially inflame interethnic and interreligious conflicts on spiritual grounds, creating political confrontations that conceal selfish interests, malicious intentions, and aggressive actions. Examples of this include the Russian-Ukrainian war (2014–2025), which possesses not only political and military dimensions but also a profound spiritual-civilizational aspect; the prolonged and bloody armed confrontation between Israel and Palestine; the tense relations between Israel and Iran, carrying the threat of large-scale escalation; and the growing risk of armed conflict between China and Taiwan. All these events demonstrate how global and regional geopolitical processes can draw religious institutions into conflicts, endangering their spiritual mission and internal unity [13][14].

The purpose of this article is to conduct a theological and political analysis of the NWO phenomenon in light of current challenges to Orthodoxy, other religions, international law, and the world order, as well as in the context of safeguarding and protecting citizens’ rights and freedoms. Special attention is given to the Ukrainian dimension of the problem: the activities of the Orthodox Church of Ukraine (OCU), the collaborationist activities of the Russian Orthodox Church (ROC) structures in Ukraine, including its subdivision — the so-called Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) — as well as the role of political power and the state in ensuring spiritual security [2][16][19].

The “New World Order”: Definition, Origins, and Ideological Foundations

The term “New World Order” (NWO) has a complex history and a multidimensional meaning. In contemporary political discourse, it denotes a set of ideas and mechanisms aimed at shaping a global governance system that envisages the redistribution of influence among leading states and transnational structures [4][10].

The origins of this concept can be traced to post-war international agreements that laid the foundations of the collective security system (UN Charter, 1945) [4]. After the end of the Cold War, the term was actively used to describe the new geopolitical reality that emerged following the collapse of the Moscow-based communist-Soviet totalitarian USSR and the dominance of Western democracies in world politics [11].

The ideological foundation of the NWO, in its modern interpretations, is often associated with the following directions:

• Liberal internationalism, which promotes global standards of democracy and human rights;
• Technocratism, which prioritizes governance decisions based on expert assessments and global institutional mechanisms;
• Secularism, which seeks to remove religious systems from the political and cultural spheres [5][13].

At the same time, contemporary global practice also exhibits other dangerous prototypes of a “new order” that conflict both with international law and with traditional spiritual and moral values:

• The revival of totalitarian and authoritarian models of governance, including a return to communist-Soviet methods in politics, propaganda, and repression (as exemplified by the current policies of the Russian Federation);
• The strengthening and legitimization of aggressive imperial ambitions combined with hybrid wars and information manipulation;
• The rise of populism and the ascent to power in several European countries and the United States of leaders and political forces that exploit public emotions, neglect constitutional principles, and undermine international stability;
• The radicalization and fragmentation of the international community, leading to increased interstate conflicts and a crisis of trust among nations.

In the religious-theological dimension, the NWO poses a challenge to traditional spiritual values, as globalist models often propose a universalist ethical platform that may contradict confessional dogmas [1][2]. Totalitarian regimes and populist movements, conversely, generate another danger — they strive to subordinate the Church to political interests, using its authority to legitimize their own power. This results in the distortion of the Church’s spiritual mission, the destruction of ecclesial unity, and the moral degradation of society.

For Orthodoxy, these processes mean the necessity of remaining faithful to the Gospel truth and to Church canons, combining open dialogue with the world with a firm distancing from any form of manipulation of faith, cooperation with regimes that violate human dignity, and the substitution of Christian values with political expediency [3][14].

The Role of Political Power and the State in Religious and Ecclesiastical Processes

The state and political authority have traditionally played a key role in shaping the religious environment, determining the legal status of confessions, regulating interchurch relations, and ensuring the exercise of freedom of religion [4][7][19]. In the context of global transformations, escalating international tensions, and armed conflicts, this role increases significantly. Religious institutions can become both instruments of national consolidation and targets of external influence or artificially created confrontation — a matter particularly relevant in the context of the “New World Order” (NWO).

The Ukrainian Context

In the conditions of the Russian-Ukrainian war (2014–2025), Ukraine’s political leadership has been tasked with the strategic mission of ensuring the spiritual security of the state [16][17]. This involves:

• Protecting national identity through support for confessions traditional to Ukraine, foremost among them the Orthodox Church of Ukraine (OCU) [2][19][20];
• Countering anti-Ukrainian activities of religious structures subordinate to foreign religious centers of the aggressor state — the Russian Federation — particularly the so-called Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) [16][17];
• Regulating state-church relations through clear legislative mechanisms in accordance with the Constitution of Ukraine [21] and the Law of Ukraine “On Freedom of Conscience and Religious Organizations” [7].

Despite certain positive steps in this direction, the state still demonstrates a lack of adequate systematization and strategic approach in supporting the Orthodox Church of Ukraine as a spiritual pillar of the Ukrainian nation and one of the key supports of Ukrainian statehood. The absence of a special state program for the development and strengthening of the OCU limits its potential in fostering national and spiritual unity, educational work, social service, and international presence [19].

Furthermore, the timely and decisive cessation of the activities of anti-Ukrainian religious structures remains a largely unfulfilled task. Delays enable destructive, politically driven foreign religious influences to maintain a presence in the public space, creating serious risks for national and spiritual security [16][17].

The International Dimension

The experience of other countries demonstrates that in a world where the mechanisms of the NWO operate, political authorities actively use the religious sphere as an element of national security and international strategy:

• Poland implements a consistent state policy of supporting the Roman Catholic Church as a fundamental factor of national identity, integrating its spiritual, cultural, and moral values into the spheres of education, culture, social service, and foreign policy.
• Israel combines state mechanisms with the protection of Judaism as a key factor of national and spiritual unity, while adapting policy to interreligious challenges and security threats.
• Greece upholds the constitutionally enshrined special status of the Orthodox Church of Greece (the Autocephalous Church of Greece), viewing it as one of the main guarantors of cultural continuity, spiritual heritage, and the identity of the Greek nation.
• The United States, while maintaining a secular model of government, actively uses religious diplomacy — particularly involving leading Protestant denominations, and to some extent Catholic and Orthodox churches — as a tool of “soft power,” engaging religious institutions in promoting democratic values and foreign policy interests abroad.
• The Russian Federation, using the Russian Orthodox Church as a geopolitical instrument, provides a negative example in which church structures become an integral part of the restoration and entrenchment of totalitarian methods of internal governance, as well as an instrument of aggressive foreign policy and propaganda.

These examples show that in a world of intensifying competition between ideologies and values, a state that ignores the spiritual factor loses part of its protective and unifying potential. For Ukraine, this means that the integration of religious policy into the sphere of national security must be not situational but strategic and systemic.

Significance, Historicity, and Prospects for the Development of the Orthodox Church of Ukraine

The Orthodox Church of Ukraine (OCU) is the result of the centuries-long aspirations of the Ukrainian people for ecclesiastical independence and the preservation of their own spiritual identity [2][3]. Its establishment took place through the unification of the Ukrainian Autocephalous Orthodox Church (UAOC), the Ukrainian Orthodox Church – Kyiv Patriarchate (UOC KP), and part of the Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) at the Unification Council in Kyiv on December 15, 2018. The recognition of its autocephaly by the Ecumenical Patriarchate, granted by Ecumenical Patriarch Bartholomew I Archondonis on January 5–6, 2019, was a historic event that concluded over a century of debate on the canonical status of historical Ukrainian Orthodoxy. The origins of this path go back to the apostolic blessing of Saint Andrew the First-Called (33–70 A.D.), laying the foundations for the further establishment and development of the OCU [1][3].

Historical Significance

The OCU restores an unbroken continuity with:

• The apostolic blessing of Saint Andrew the First-Called (33–70 A.D.);
• The Scythian eparchy — one of the first in the Christian world (late 1st – mid-9th centuries);
• The Ukrainian (Ruthenian) Church with its metropolitan see in Kyiv, established in 860–862 under the reign of Blessed Askold, Grand Prince (Khagan) of Kyiv from the dynasty of Kyi;
• The proclamation of Christianity as the state religion of Rus’ in 988 under the reign of Saint Equal-to-the-Apostles Volodymyr, Grand Prince of Kyiv.

This development was interrupted as a result of political and ecclesiastical manipulations by the Muscovite Tsardom and later the Russian Empire, as well as the state-controlled Russian Orthodox Church between 1686 and 1917 [2][17]. After the fall of the monarchy in Russia and the restoration of Ukraine’s statehood in 1917, a long and difficult struggle began for the restoration of the ecclesiastical independence of the Ukrainian Church. Between 1917 and 2018, this included the creation, development, persecution, and restoration of the Ukrainian Autocephalous Orthodox Church (UAOC), as well as the creation and development of the Ukrainian Orthodox Church – Kyiv Patriarchate (UOC KP) between 1992 and 2018. The culmination of this historical process was the restoration of the canonical independence of the OCU in 2018–2019, which became not only a legitimate theological and canonical act but also a landmark step in restoring historical justice and the national and spiritual dignity of the Ukrainian people.

The OCU in the Modern World

The OCU is the primary representative of nationally oriented Orthodoxy in Ukraine, combining spiritual tradition with active pastoral ministry, especially in times of war [2][16].

It serves on the international stage as the voice of the Ukrainian people, bearing witness to the truth about Russian aggression and calling for global solidarity [10][18].

Prospects for Development

The future of the OCU depends on:

• Systematic state support, including the creation of a special program for the development and affirmation of the OCU as the spiritual foundation of the Ukrainian nation [19];
• Expanding international relations and dialogue with other autocephalous Orthodox Churches to achieve full recognition within the Orthodox world [1][14];
• Intensifying spiritual, educational, social, chaplaincy, and youth work, which will strengthen the Church’s presence in society and enhance its authority.

Challenges and Threats to the OCU in the Context of the NWO

Despite significant historical achievements and prospects for development, the Orthodox Church of Ukraine faces a number of serious challenges and threats that are intensifying under the conditions of the “New World Order” (NWO).

Hybrid aggression by the Russian Federation and the ROC against Ukraine

The Russian Federation continues to use the Russian Orthodox Church (ROC) as an instrument of its geopolitical strategy. Its goals include undermining the authority of the OCU, causing national and spiritual division among the Ukrainian people, and promoting the heretical, anti-Christian, and anti-Ukrainian ideology of the “Russian world” [16][17]. The activities of structures of the so-called Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) on the territory of Ukraine are part of this hybrid warfare.

Information and propaganda pressure

In the international interchurch arena, coordinated efforts continue to discredit the State of Ukraine and the OCU through the dissemination of disinformation, political manipulation, the creation of parallel church structures, and the use of diplomatic pressure by the ROC’s allies [18].

Manipulations in the global interchurch environment

Within the tendencies of the NWO, there is an observable use of international organizations and interreligious platforms to promote secular universalist ideologies that contradict Orthodox doctrine and theological foundations [5][13].

Secularization and value substitution

The growing influence of secular models in global politics, culture, and the media space creates a threat of gradual marginalization of Christian values and their displacement from the public sphere [13][14].

Internal challenges

The OCU needs to strengthen its human resources, expand its material base, complete structural development, intensify preaching, educational, chaplaincy, and social activities, as well as enhance its international representation [19].

Conclusion: Given these factors, the preservation and development of the OCU in the conditions of the NWO require a clearly formulated and implemented state strategy for support and ensuring spiritual security, as well as coordinated actions by the Church, the state, and civil society to effectively counter external and internal threats.

Crisis in Christian Churches as a Result of Global Political Crises

Global political crises — including armed conflicts, economic upheavals, and ideological confrontations — directly affect the internal state of Christian churches [4][10]. In many cases, this leads to the politicization of spiritual ministry, internal schisms, and the loss of believers’ trust.

In the current climate of challenges, certain church hierarchies, instead of maintaining a prophetic voice and adherence to Gospel principles, take the side of political regimes, thereby losing their spiritual autonomy [13][14]. This is particularly evident in the case of the Russian Orthodox Church, which since the onset of the Russian Federation’s aggression against Ukraine in 2014 has openly supported the aggressive and treacherous policies of the Kremlin, providing them with religious justification, as well as contributing to the restoration and consolidation in Russia of a totalitarian repressive Putin regime based on the bloody and godless practices of the former Moscow-based communist-Soviet USSR [16][17].

In Ukraine, the activities of ROC structures, particularly the so-called Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP), have become a factor destabilizing both religious and public life. Their propagandist and collaborationist activity contributes to undermining the unity of the Ukrainian people and legitimizing the Russian Federation’s aggression at the international level [16][17].

Similar processes of political instrumentalization of religion are observed in other regions of the world:

• In Europe and globally, in the position of the Roman Catholic Church and the papal see. The official diplomacy of the Vatican, which traditionally seeks to maintain dialogue even with aggressor states, often causes misunderstanding and criticism. Notably, its courting of the Putin regime in Moscow and attempts to maintain a “neutral” balance in statements about the Russian-Ukrainian war lead to the blurring of moral guidelines and create the impression of de facto ignoring aggression and crimes against humanity [22][23][24]. Such a position raises many questions among both the faithful and representatives of other confessions, since Christian witness should unequivocally stand on the side of truth and the defense of the victims of aggression, rather than seek compromises with evil [1][2].
• In Latin America, where part of the Catholic and Protestant communities become active participants in ideological campaigns linked to internal political confrontations, whether left-radical or right-radical. Some church structures, losing a neutral spiritual stance, openly support certain political forces, which leads to polarization among believers and the weakening of the Church’s moral authority in the region. In some cases, theological rhetoric is used as an instrument for justifying social experiments and political alliances far removed from Gospel principles [5][6]
• In the Middle East, where Christian communities are often forced to balance between various warring factions — both state and non-state — in order to preserve their physical existence. This applies, in particular, to Iraq, Syria, Lebanon, and Palestine, where religious leaders come under pressure from opposing sides, and openly condemning violence may result in persecution or the destruction of communities. Under such conditions, pastoral mission is often replaced by enforced political loyalty, complicating the preservation of an independent spiritual position and leading to internal divisions [5][6].

Thus, political crises not only exacerbate internal contradictions in Christian churches but also create preconditions for their use in geopolitical strategies, which runs counter to the Christian calling to be peacemakers and witnesses to the truth [1][2].

Crises in Other Religions in the Context of Global Challenges

Global political, social, and military upheavals affect not only Christianity but also other world religions, causing deep internal and external crises.

Islam

In the Muslim world, there is an intensification of the confrontation between moderate movements and radical groups [5]. Armed conflicts in Syria, Iraq, Yemen, Afghanistan, and Sudan lead to the politicization of religious structures and the use of Islam as an instrument of mobilization for armed struggle. Radicalization poses global security threats and complicates interreligious dialogue [6].

The Russian context is also important. In the Russian Federation, Islam — the second-largest religion after Orthodoxy — is actively used by the Kremlin regime to legitimize its policies and mobilize human resources in the war against Ukraine (2014–2025). Certain leaders of officially state-controlled Muslim structures, particularly in Chechnya, Tatarstan, and Bashkortostan, openly support Putin’s aggression, blessing the participation of Muslims in combat on Russia’s side [25], while Ramzan Kadyrov’s Chechen formations play a significant role in repressive and punitive operations both in Ukraine and within Russia itself [26].

At the same time, there is an opposing stance: part of the Chechen and Dagestani Muslims oppose the Kremlin’s policies and fight in volunteer units on Ukraine’s side, including the Dzhokhar Dudayev Battalion [27] and the Imam Shamil Battalion (Dagestan Battalion) [28].

Judaism

Jewish communities around the world are experiencing the consequences of the protracted Israeli-Palestinian conflict [10]. Political tensions in the region affect the internal unity of the diaspora, generate differences in attitudes toward Israel’s state policy, and also fuel the growth of antisemitism in various countries.

Reformation and Protestant Churches

In many Protestant communities, secular trends are increasing, leading to internal conflicts over ethical issues, the role of women in spiritual ministry, attitudes toward the LGBT+ community, and the concept of social justice [13]. Disagreements on moral and cultural issues sometimes cause schisms within congregations, reducing unity and undermining the missionary effectiveness of churches, especially in Western countries where politically correct approaches often conflict with traditional biblical principles.

Other Religious Denominations

Global challenges also affect other religions, including Hinduism, Buddhism, and new religious movements. Political conflicts in South Asia — for example, between Hindus and Muslims in India, or tensions between Buddhists and Muslim minorities in Myanmar — demonstrate the use of religion as an instrument of nationalist politics [5].

Thus, the world’s religions face a common challenge: to preserve spiritual authenticity and internal unity under conditions of global politicization and the instrumentalization of faith for political purposes [4][13].

Orthodoxy and Global Conflicts

Orthodoxy, as one of the world’s Christian traditions, in modern conditions has encountered a number of challenges arising from geopolitical confrontations, intra-Church disputes, and pressure from political regimes [1][14]. Global conflicts, information wars, cultural transformations, and the growth of authoritarian tendencies directly affect inter-Church relations and the internal stability of Orthodox communities.

One of the most high-profile examples is the confrontation between the Russian Orthodox Church (ROC) and the Ecumenical Patriarchate, other Eastern patriarchates, and, in particular, the Orthodox Church of Ukraine (OCU) [2][3]. After the granting of autocephaly to the OCU by the Ecumenical Patriarchate in 2019, the ROC unilaterally severed Eucharistic communion with the Ecumenical Patriarchate and launched a campaign of political, informational, and diplomatic pressure on those Churches that recognized the OCU. This led to a deep crisis of unity in the Orthodox world and to the creation of actual “fault lines” in pan-Orthodox relations [1][14].

In the context of the Russian-Ukrainian war, the ROC has not only maintained but also strengthened its political dependence on the Kremlin, openly supporting its aggressive policies and providing them with ideological and religious justification [16][17]. Official statements and sermons by the ROC leadership, particularly Patriarch Kirill Gundyaev of Moscow, have publicly endorsed Russia’s military actions against Ukraine, justifying them with concepts of a “holy war” and the “defense of traditional values” — which, in essence, is a manipulation of faith and theology.

ROC structures abroad, as well as the so-called Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP) in Ukraine, act as instruments of Russia’s “soft power,” promoting Kremlin narratives in the religious sphere of various countries [16][18]. Through Church channels, informational influence is exerted on Orthodox communities, and pro-Russian positions are lobbied in inter-Church organizations and international interreligious platforms.

Despite the obvious danger, the response of the Ukrainian political authorities to the activities of anti-Ukrainian ROC structures remains partially insufficient. Delays in legislative and administrative measures to limit their influence create additional risks for national security and the country’s spiritual unity [19]. The problem lies not only in the formal status of these structures but also in their extensive network of influence at the local level, including parishes, monasteries, religious educational institutions, and media resources used to spread anti-Ukrainian ideas.

Thus, Orthodoxy today is in a state of deep transformation. The key task is to restore conciliarity and mutual respect among local Churches, preserve theological identity and canonical order, and decisively counter the use of the Church as an instrument of political aggression and geopolitical manipulation [1][14].

The Problem of War and Religious-Ecclesiastical Life

War is one of the most destructive factors for religious life, as it changes both the conditions for fulfilling the Church’s spiritual mission and the very perception of the Church in society [4][10]. Armed conflicts lead to the physical destruction of places of worship, persecution of clergy, forced displacement of believers, and an overall decline in the level of religious security.

The Russian-Ukrainian war (2014–2025) has become the greatest challenge for Ukrainian Orthodoxy since the restoration of Ukraine’s independence in 1991. Since the beginning of the full-scale aggression in 2022, hundreds of churches of various denominations, including those of the OCU, have been destroyed or damaged [2][16]. Some religious communities have found themselves under occupation, where they are subjected to pressure from Russian special services, the military, and collaborationist ROC structures [17].

The international dimension of war also affects the religious environment. Conflicts in Israel and Palestine, Iraq, Syria, and Nigeria demonstrate that religion often becomes a target in armed confrontations or is used as a mobilization resource [5][6]. This undermines interreligious dialogue and creates long-term societal trauma.

The challenge of combining pastoral mission with wartime conditions requires the Church to find new forms of ministry, including:

• Providing spiritual and psychological support to military personnel and civilians;
• Delivering humanitarian aid;
• Participating in international campaigns for the release of prisoners of war and the return of deported children [2][19].

Thus, war transforms the religious sphere into one of the fronts in the struggle for identity, truth, and justice, and the role of the Church in this process is crucial for preserving the spiritual and moral core of the people [1][2].

A Positive Assessment of the Activities of the Orthodox Church of Ukraine During the War

During the Russian-Ukrainian war (2014–2025), the Orthodox Church of Ukraine (OCU) has become one of the key institutions providing spiritual, moral, and humanitarian support to Ukrainian society [2][19].

Defense of Spiritual Identity and National Interests

The OCU consistently affirms that Russian aggression has not only political and military dimensions but also a profound spiritual-civilizational nature. The Church emphasizes the need to preserve Ukraine’s spiritual heritage, condemns the heretical, anti-Christian, and anti-Ukrainian ideology of the “Russian world,” and rejects the religious justification of war promoted by the ROC [1][17].

Humanitarian and Pastoral Mission

From the first days of Russia’s full-scale invasion of Ukraine, the OCU organized a network of volunteer assistance, evacuation centers, and shelters for internally displaced persons. Clergy of the OCU provide spiritual care to the wounded, refugees, and families of fallen soldiers, and serve as chaplains in military units [2][16].

International Representation and Information Efforts

The Primate of the Orthodox Church of Ukraine, Metropolitan Epiphanius of Kyiv and All Ukraine, actively participates in international events, conveying the truth about the war and appealing for support for Ukraine [2][18]. Through diplomatic and inter-Church channels, the OCU develops relations with other Orthodox Churches and Christian denominations, contributing to the consolidation of international support.

Social and Educational Initiatives

The OCU is expanding its work with young people, organizing educational and enlightenment programs, and developing chaplaincy ministry aimed at fostering moral values, civic consciousness, and patriotism [19].

Thus, the OCU serves not only as a religious institution but also as an important social force in resisting aggression, supporting the people, and contributing to the rebuilding of the state.

Collaborationist Activities of the UOC MP

The so-called Ukrainian Orthodox Church of the Moscow Patriarchate (UOC MP), throughout the Russian-Ukrainian war (2014–2025), has repeatedly been the subject of public criticism due to accusations of collaboration with the enemy and the dissemination of pro-Russian narratives [16][17].

1. Political and Ideological Loyalty to the Kremlin

Despite claims of “independence,” the UOC MP maintains spiritual and canonical unity with the ROC, which openly supports Russia’s military aggression against Ukraine. Certain hierarchs and clergy of the UOC MP, in their sermons and public statements, repeat the talking points of Russian propaganda [17][18].

2. Collaborationist Activities in Occupied Territories

In occupied regions, the UOC MP has often cooperated with occupation administrations, participated in organizing propaganda events, and, in some cases, church buildings have been used as storage facilities for weapons or as shelters for Russian troops [16].

3. Undermining National Unity and Security

The presence of the UOC MP in the public sphere is used by the Russian Federation as an element of hybrid warfare aimed at dividing Ukrainian society and delegitimizing Ukrainian statehood [17][19].

4. State Response

Despite numerous criminal investigations and initiatives to limit the activities of the UOC MP, the final resolution of its legal status is being delayed, allowing this structure to maintain significant influence on the religious life of the country [19].

Thus, the UOC MP remains one of the main religious and ideological instruments of Russian influence in Ukraine, and countering its activities requires comprehensive, urgent, and decisive measures at the level of state policy.

Forecasts, Risks, and the Substitution of Concepts

In the current context of globalization processes and ongoing armed conflicts, forecasting the future of the religious environment requires consideration of both internal and external factors [4][10][13].

1. Possible Scenarios for the Development of Religious Life

• Optimistic scenario — strengthening the role of the OCU as the spiritual foundation of the Ukrainian nation, full international recognition by all autocephalous Orthodox Churches, and consolidation of its position in society [1][2].
• Pessimistic scenario — preservation or even strengthening of the influence of pro-Russian structures (including the UOC MP) due to insufficient state measures and the effective propaganda activities of the Russian Federation [16][17].
• Stagnation scenario — possible in the absence of systemic reforms in state-Church relations and the lack of special state programs to support the OCU [19].

2. Risks to Spiritual and National Security

The main risks include:

• Politicization of religious structures in domestic conflicts;
• Growth of negative influence from foreign centers on the Ukrainian religious environment;
• Undermining interfaith peace as a result of hybrid informational attacks [5][6][18].

3. Substitution of Concepts in Global Discourse

Within the framework of the “New World Order,” there is a trend of substituting traditional Christian categories and moral principles with secular universalist ideologies [13][14]. This can lead to the Church losing its prophetic function, turning it into a social institution devoid of profound spiritual content.

4. The Need for Strategic Action

To avoid negative scenarios, it is necessary to:

• Legislate and institutionally block anti-Ukrainian activities of foreign-controlled religious structures;
• Develop and implement a state program for the development of the OCU;
• Strengthen international communication between the Church and the state in the field of spiritual diplomacy [2][19].

Recommendations and Conclusions

An analysis of the phenomenon of the “New World Order” and its impact on the religious sphere, particularly on Orthodoxy in Ukraine, demonstrates the need to take into account theological, political, and security factors simultaneously [1][4][10].

Recommendations:

State Strategy for Spiritual Security

• Develop and implement a comprehensive state program to support the development and consolidation of the OCU as the spiritual pillar of the Ukrainian nation [2][19].
• Legislate mechanisms to prevent the activities of anti-Ukrainian religious structures, especially those subordinate to the ROC, in particular the UOC MP [16][17].

Strengthening International Presence

• Intensify diplomatic and inter-Church contacts of the OCU to expand recognition among autocephalous Orthodox Churches [1][14].
• Deepen participation in global interreligious initiatives while preserving theological identity.

Counteracting the Substitution of Concepts

Conduct active theological and public dialogue to preserve traditional Christian principles and values in global ethics [13][14].

Foster critical thinking among believers through education, enlightenment, and pastoral guidance.

Interfaith Unity and Cooperation

• Strengthen cooperation among Ukraine’s religious denominations in matters of peace, humanitarian assistance, and countering disinformation [5][6].
• Create platforms for discussing spiritual, ethical, and societal challenges in a multiconfessional environment.

Conclusions:

Orthodoxy in Ukraine, represented primarily by the Orthodox Church of Ukraine, has a historical and spiritual mission to serve as a center of national consolidation and the preservation of identity in the face of global challenges [2][3][19]. Confronting Russian aggression, political manipulation, and the substitution of values requires unity between the Church, the state, and society. In this context, the OCU is becoming not only a religious institution but also the spiritual backbone of Ukrainian statehood.

References

1. Ecumenical Patriarchate — official statements and documents on autocephaly and inter-Church relations. URL: https://www.patriarchate.org (accessed: 15.08.2025).
2. Orthodox Church of Ukraine (OCU) — official news, Synod decisions, and statements of the Primate. URL: https://www.pomisna.info (accessed: 15.08.2025).
3. Decision of the Holy Synod of the Ecumenical Patriarchate on granting autocephaly to the OCU (2018). URL: https://www.patriarchate.org/-/ecumenical-patriarchate-grants-autocephaly-to-the-orthodox-church-of-ukraine (accessed: 15.08.2025).
4. United Nations Charter — principles of international law and sovereignty. URL: https://www.un.org/en/about-us/un-charter (accessed: 15.08.2025).
5. OSCE — Office for Democratic Institutions and Human Rights (ODIHR) — reports on freedom of religion and belief. URL: https://www.osce.org/odihr (accessed: 15.08.2025).
6. S. Commission on International Religious Freedom — annual reports. URL: https://www.uscirf.gov (accessed: 15.08.2025).
7. Verkhovna Rada of Ukraine — Law of Ukraine “On Freedom of Conscience and Religious Organizations”. URL: https://zakon.rada.gov.ua/laws/show/987-12 (accessed: 15.08.2025).
8. Ministry of Culture and Information Policy of Ukraine — materials on state-Church relations. URL: https://mkip.gov.ua (accessed: 15.08.2025).
9. National Academy of Sciences of Ukraine (NASU) — publications on religious studies and theology. URL: https://www.nas.gov.ua (accessed: 15.08.2025).
10. BBC News — international analysis and reports on religious and political conflicts. URL: https://www.bbc.com (accessed: 15.08.2025).
11. Reuters — global news on wars, politics, and religion. URL: https://www.reuters.com (accessed: 15.08.2025).
12. The Guardian — analytical articles on the impact of politics on religion. URL: https://www.theguardian.com (accessed: 15.08.2025).
13. Pew Research Center — “Religious Belief and National Belonging in Central and Eastern Europe,” 2017. URL: https://www.pewresearch.org/religion/2017/05/10/religious-belief-and-national-belonging-in-central-and-eastern-europe/ (accessed: 15.08.2025).
14. Olszański, Tadeusz A. — “Ukraine: a decisive blow to the Moscow Patriarchate?”, OSW (Centre for Eastern Studies), 19.04.2023. URL: https://www.osw.waw.pl/en/publikacje/osw-commentary/2023-04-19/ukraine-a-decisive-blow-to-moscow-patriarchate (accessed: 15.08.2025).
15. Pew Research Center — “Global Religious Futures” (religiosity statistics, global trends). URL: https://www.pewresearch.org/religion (accessed: 15.08.2025).
16. Security Service of Ukraine (SSU) — official reports on anti-Ukrainian activities of ROC and UOC MP structures. URL: https://ssu.gov.ua (accessed: 15.08.2025).
17. Ukrainian Institute of National Remembrance (UINP) — analytical materials on the role of the ROC in Russia’s war against Ukraine. URL: https://uinp.gov.ua (accessed: 15.08.2025).
18. Atlantic Council — reports on the use of religion in Russia’s hybrid warfare. URL: https://www.atlanticcouncil.org (accessed: 15.08.2025).
19. State Service of Ukraine for Ethnopolitics and Freedom of Conscience (DESS) — official materials on state-Church relations. URL: https://dess.gov.ua (accessed: 15.08.2025).
20. Carpathian University named after Augustin Voloshyn — official website, materials on scientific, educational, and spiritual-enlightenment activities. URL: https://kau.com.ua/ (accessed: 15.08.2025).
21. Verkhovna Rada of Ukraine — Constitution of Ukraine. URL: https://zakon.rada.gov.ua/laws/show/254%D0%BA/96-%D0%B2%D1%80#Text (accessed: 15.08.2025).
22. Catholic Standard. Pope Francis walks tightrope on Russia’s war in Ukraine, says church historian. URL: https://www.cathstan.org/voices/pope-francis-walks-tightrope-on-russias-war-in-ukraine-says-church-historian (accessed: 15.08.2025).
23. Le Monde. Pope Francis, three years of missteps and errors in judgment on the war in Ukraine. URL: https://www.lemonde.fr/en/international/article/2025/04/22/pope-francis-three-years-of-missteps-and-errors-in-judgment-on-the-war-in-ukraine_6740523_4.html (accessed: 15.08.2025).
24. Ukraine’s Catholics express hurt over Pope’s war stance. URL: https://www.reuters.com/world/europe/ukraines-catholics-express-hurt-over-late-popes-war-stance-2025-04-21 (accessed: 15.08.2025).
25. Islam in Russia. URL: https://en.wikipedia.org/wiki/Islam_in_Russia (accessed: 15.08.2025).
26. Marlène Laruelle. Russia at War and the Islamic World. URL: https://www.ifri.org/en/publications/notes-de-lifri/russie-neeo/russia-war-and-islamic-world (accessed: 15.08.2025).
27. Chechen volunteers on the side of Ukraine. URL: https://en.wikipedia.org/wiki/Chechen_volunteers_on_the_side_of_Ukraine (accessed: 15.08.2025).
28. Imam Shamil Dagestan Battalion (Ukraine). URL: https://en.wikipedia.org/wiki/Imam_Shamil_Dagestan_Battalion_(Ukraine) (accessed: 15.08.2025).