THE SPECIFICS OF AUTOCEPHALOUS MOVEMENTS IN UKRAINE AND POLAND IN THE FIRST QUARTER OF THE 20TH CENTURY: A COMPARATIVE-RELIGIOUS ANALYSIS

Abstract

B a c k g r o u n d . The article examines the specifics of autocephalous movements in Ukraine and Poland during the first quarter of the 20th century through a comparative-religious analysis, with particular focus on the role of the Ecumenical Patriarchate in the processes of recognizing church independence. The relevance of the topic is driven by the need to comprehend the historical experience of religious transformations in the post-imperial period, which is crucial for understanding contemporary trends in the development of religious autonomy amidst political instability.

M e t h o d s . The authors employ a comparative and interdisciplinary approach, combining historical analysis, sociological research, and religious studies discourse. The results of the study highlight the significance of autocephalous movements as tools for consolidating national identity, overcoming imperial legacies, and shaping new political and religious realities. The conclusions drawn from the research provide valuable insights for modern religious studies, particularly in the context of challenges related to church autonomy.

R e s u l t s . The authors emphasize the interconnection between religious autocephaly and national liberation movements. The article analyzes the influence of political, social, and religious factors on the formation of autocephalous churches in the context of struggles for independence. Specifically, the research demonstrates that in Ukraine, the autocephaly of the Orthodox Church was associated with national revival and efforts to overcome the imperial influence of the Russian Orthodox Church. In contrast, in Poland, this process was driven by the state's aim to integrate Orthodox communities into the national system through support for the autocephaly of the Polish Orthodox Autocephalous Church.

C o n c l u s i o n s . Special attention is given to the role of the Ecumenical Patriarchate in recognizing the autocephaly of the Polish Orthodox Church in 1924, underscoring its significance as a key arbiter in matters of church independence. The article also notes that the lack of support from Constantinople for the first formation of the Ukrainian Autocephalous Orthodox Church created obstacles to its international recognition and complicated its establishment.