Post-Secular Revitalization of Religion: Ukranian Experience of Social Initiatives by Churches as a Moral Alternative to the Russian "Theology" of War

This article examines the processes of religious revitalization in Ukrainian society under wartime conditions and their institutional manifestations. It explores how religious institutions engage with the public sphere and their role in the ethically oriented transformation of suffering, turning individual trauma into socially constructive practice. The study draws on innovations in the activities of the Orthodox Church of Ukraine, the Ukrainian Greek Catholic Church, other Christian denominations, as well as Muslim and Jewish communities in Ukraine. It presents the Ukrainian model of religious revitalization as a social practice shaped by institutional autonomy and interfaith coordination. Particular attention is given to forms of individual support, including the institutionalization of military and medical chaplaincy, the development of educational programs for clergy, media initiatives, and interfaith dialogue. The authors also analyze changes in Ukrainian legislation that establish normative conditions for the autonomy of the spiritual sphere and limit the influence of the aggressor state. Together with practical initiatives, these legal and organizational measures create a comprehensive institutional framework that fosters social resilience and supports the ethically oriented transformation of suffering. In contrast, the quasi-religious revitalization in Russia involves a church that, despite expanding its public role, loses institutional autonomy and reinforces state OCCASIONAL PAPERS ON RELIGION IN EASTERN EUROPE (JANUARY 2026) XLVI, 1 21 imperial ideology. The Ukrainian model, by contrast, represents a conscious departure from this configuration. It preserves autonomy, promotes the moral and ethical transformation of trauma, and turns religion into a practice of responsible social engagement. This autonomy and humanistic orientation place the Ukrainian model in structural opposition to the Russian system, while Russia’s military aggression largely reflects its resentment toward such Ukrainian progress. This approach not only sustains social resilience during wartime but also opens cultural prospects for the postwar period. Religion can be integrated into societal reconstruction, contribute to the development of a humanistic environment, and support the moral integrity of citizens.