Religion and the Russian-Ukrainian Conflict


Dr. Dmytro Vovk discusses the religious dimension of the Russian-Ukrainian conflict including the influence of religion on the conflict, threats to religious freedom in the territories affected by the conflict and church-state relations in Ukraine in the context of the conflict.

0:08 Religious context of the conflict

5:45 The Conflict and Russian Orthodox Christianity in Ukraine

8:15 Religious Freedom in Donbas and Crimea

15:41 Church-State relations in Ukraine and the conflict with Russi

 

Religious Context of the Conflict

In literature one can find a distinction between the peripheral and central influence of religion in wars and violent conflicts. The Russian-Ukrainian conflict has manifested a more peripheral influence, which relates to the loyalties and identities of the players in the conflict, as opposed to a more central influence, which deals with the political goals of combatant parties. We see that all parties in the conflict—Russia, Russia’s proxies in Donbas (so-called Donetsk and Luhansk People’s Republics), and Ukraine—use religion to promote their own political agenda. However, a closer examination reveals that the core goals of the conflict are primarily secular, which for Russia and its proxies is keeping control over Ukraine and preventing the country from a drift toward the West and European institutions, while for Ukraine, it is securing its independence and right to choose its own geopolitical vector.

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Being (W)holy Selfish with Desmond Tutu

Greg Marcar is the Harold Turner Research Fellow at the Center for Theology and Public Issues at the University of Otago

In Being Disciples, Rowan Williams offers a meditative aside on his experience of Desmond Tutu and the reflections about the nature of self-love which arose from these encounters:

I have a theory, which I started elaborating after I had met Archbishop Desmond Tutu a few times, that there are two kinds of egotists in this world. There are egotists that are so in love with themselves that they have no room for anybody else, and there are egotists that are so in love with themselves that they make it possible for everybody else to be in love with themselves…They have learned to sense some of the joy that God takes in them. And in that sense Desmond Tutu manifestly loves being Desmond Tutu; there’s no doubt about that. But the effect of that is not to make me feel frozen or shrunk; it makes me feel that just possibly, by God’s infinite grace, I could one day love being Rowan Williams in the way that Desmond loves being Desmond Tutu… [1].

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