Organization and content of non-military chaplaincy service in churches and religious organizations of independent Ukraine

Abstract

Non-military chaplaincy service is still undergoing its formative stage in Ukraine. Due to both objective and subjective factors, the most developed areas of chaplaincy are in the healthcare system and penitentiary institutions. This is primarily due to the high demand for pastoral care in institutions where individuals find themselves in critical and stressful situations. The rapid development of these areas of chaplaincy work has also been facilitated by their incorporation into current legislation, which regulates the rights of chaplains and service recipients, defines the obligations of both parties, and establishes the framework for their activities. In our view, other chaplaincy sectors, such as student (academic) chaplaincy, orphan care, and support for refugees who have temporarily left the country due to the war, remain somewhat underestimated. The article emphasizes that in wartime conditions, the support of security forces by religious organizations — through military and police chaplaincy — is of paramount importance. However, equally crucial is the involvement of clergy in the psychological rehabilitation of individuals with severe injuries, amputations, and post-traumatic stress disorders, as well as in providing assistance to families affected by military actions. After all, thousands of families have lost loved ones or are caring for war-disabled relatives. Spiritual support for the younger generation, as well as the rehabilitation and reintegration of prisoners, is also of great importance. The author also analyzes the reasons behind the increasing demands for higher quality chaplaincy services, particularly the need for clergy to acquire deeper knowledge in the fields of medicine, law, education, or child psychology. The conclusions highlight a significant expansion of the social base of non-military chaplaincy within society. This includes the provision of services not only to patients (prisoners, students, etc.) but also to their relatives and staff in medical, penitentiary, educational, and rehabilitation institutions. The author asserts that in the near future, the chaplaincy movement will extend beyond formal interfaith associations, and chaplaincy mandates will be granted to all clergy who meet the requirements established by law and regulatory acts.