The European “Cycle” of Neutrality

Matteo Corsalini is postdoctoral researcher at the University of Siena, Department of Social, Political and Cognitive Sciences.

Concepts of Neutrality in European Law

In liberal Western democracies, one possible reading of the principle of “neutrality” vis-à-vis religions is that states should encourage the flourishing of all co-existing faith- and belief-based systems that inhabit the public sphere. While this paradigm embodies an “ideal type of inclusive secularism,”[1] managing religious diversity under an egalitarian conception of neutrality does not mean that civic authorities must treat all groups seeking a place and a voice within the state with absolute impartiality.

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Ukraine’s Church-State Relationship May Be Changed Significantly: Interview with Dmytro Vovk

This interview was initially published by the Forum for Ukrainian Studies, an analytical online platform of the Canadian Institute of Ukrainian Studies. Dmytro Vovk was interviewed by Heather Coleman (University of Alberta).

Heather Coleman: Even before the 2022 full-scale invasion of Ukraine by the Russian Federation, you argued that the war with Russia since 2014 had changed church-state relations in Ukraine. Can you describe that evolution?

Dmytro Vovk: There are two main trends here, which overlap. The first trend is securitization, and the second one is a drift to a more cooperationist model of church-state relations with respect to securitization. Since 2014, religion, and especially inter-Orthodox competition, has become a matter of security concern for Ukraine. Before the war, there were several academics, experts, and some politicians promoting this sort of “spiritual security” approach, but it was never a matter of urgent high political priority or comprehensive state policies.

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The Global Pretensions of the Russian Orthodox Church

Jerry G. Pankhurst is professor emeritus of sociology and of Russian and Central Eurasian studies at Wittenberg University.

In global affairs, Patriarch Kirill and the Russian Orthodox Church operate in several arenas of action, and their actions are carried out on interrelated moral, normative, canonical, legal, political, and economic dimensions. We might imagine a globe with the headquarters of the Moscow Patriarchate at the center of a worldwide system of converging vectors of action on all these dimensions. (Imagine a huge spider sitting in Moscow with its many legs stretching around the world in all directions.) The vectors originate at the point of convergence, which is His Holiness Kirill, Patriarch of Moscow and All Rus’, surrounded by his most faithful assistants in ROC leadership. The vectors stretch out to points around the globe where the ROC has significant interests and attempts to exert influence on others.

One might imagine such a global vectored arrangement for many global organizations from businesses to international nongovernmental organizations (INGOs), but the multiplicity of arenas of action in which the ROC acts is noteworthy; indeed, the ROC must worry about a large number of arenas of action that grow from its particular nature and global position.

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