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The article proposes to improve using of the concepts "freedom of religion" or "freedom of faith" and "legal religious tolerance". Such categories as "freedom of religion" or "freedom of faith" are more popular now in the state and international legal acts.

The application of hermeneutic, comparative, historical, formal legal and dialectical methods of scientific research allows concluding that the term "legal religious tolerance" is better suited to the realities of the legal system than the concept of "freedom of religion" or "freedom of faith". The content of the concept of "freedom of religion" as one of the main categories of human rights and freedoms enshrined in international acts and in the legislation of the most states of the Western Legal Tradition is based on the philosophical ideas of the early modern period. Despite the humanity and the enlightening liberality of those ideas, they remain too idealized and complicated in their practical legal application. The legal content of the concept of "religious tolerance", with all the disadvantages of its vagueness, due to its hermeneutic flexibility leaves much more space for the practical law enforcement.

The categories of "state religion" and "religion of the majority population" are supposed to exist. It does not require absolute detachment of public authorities from regulating religious relationships. Moreover, it mitigates collisions between the application of this right and other civil rights. The author states that using of the legal category of "religious tolerance" is much more suitable. Since its content is in line with the canons of the religious laws of the different religions, natural law, and the historical legal tradition of the long development of society, the concept of "religious tolerance" should be used for the regulation of the religious legal relations in the states with different religious communities.

The article analyzes the important role of the Ukrainian Orthodox Church of the Kyiv Patriarchate (hereinafter referred to as the UOC-KP) in consolidating Ukrainian society. The Christian religion, filled with Ukrainian content and spirit, is an important part of the Ukrainian ethno-cultural space. For many centuries Ukrainian Orthodoxy has actively promoted Ukrainian ethnic, state-building, nation-building and ethnocultural processes and consolidated Ukrainians. However, since the resubordination of the Kyiv Metropolitanate in 1686 to the Moscow Patriarchate, it has become an instrument of assimilation of Ukrainianity and the destruction of Ukrainian identity. For three centuries these destructive and assimilation processes concerning Ukrainian Orthodoxy continued. Since the beginning of the disintegration of the USSR, Ukrainians began a long struggle for the elimination of totalitarian-imperial and spiritualcolonial fetters. The process of restoration of the UOC was headed by Metropolitan Filaret (Denisenko). With the active assistance of Metropolitan Filaret, on June 25, 1992, the UOC-KP was created, and on October 22, 1995, he was elected its primate. At the turn of the millennium, the UOC-KP became one of the catalysts of the consolidation processes in post-colonial Ukraine. The UOC-KP systematically and purposefully implemented the Ukrainian language, the state outlook, the national-patriotic education among the clergy and its congregation, thereby bringing together Ukrainians and forming from the post-Soviet population conscious citizens of the Ukrainian state. The UOC-KP consistently consolidated Ukrainian society, united Ukrainian politicians with a state vision and, eventually, achieved its first victory. On October 11, 2018, the Holy Synod of the Ecumenical Patriarchate adopted a fateful decision to grant Ukrainian Orthodoxy the autocephaly.

The article describes the division of the Ukrainian community of Canada in the interwar period into a number of public and political organizations. The focus is on the national and patriotic bloc, which opposed the communist one. The basis of this bloc constituted liberal the Ukrainian self-reliance league of Canada, nationalist the Ukrainian war veterans association in Canada, the Ukrainian national federation of Canada, conservative the Ukrainian catholic brotherhood of Canada, and the United hetman organization. The basis of the various conflicts in the bloc, including differences in ideological postulates of liberal, nationalist and conservative societies and views on the religion of Orthodox and Greek Catholics who were members of the organizations mentioned above are analyzed in the study. It is described how opposing parties resisted against each other, and what role the press played in those conflicts. The article also enlightens attempts of agreements between public organizations and mentions joint actions to support the Ukrainian issue in the world. The common goal could reconcile the national and patriotic public associations at the time of the formation of the Ukrainian Canadian Committee on November 7, 1940, which marked a new stage in the social and political life of the Ukrainian Diaspora, as it was emphasized in the article. The reasons that hindered Ukrainian societies from reaching a mutually acceptable consensus and promoted further aggravation of relations were elucidated. The main consequences of conflicts in the environment of national and patriotic public organizations were identified, namely how it was reflected in the social and political life of the Ukrainian diaspora during the interwar period, how it was perceived by the ruling circles of Canada, and how it was used by the communist groups.

The article considers the comparative and legal grounds for the definition of the category "marriage" in family law of Ukraine, interpretation of the concept of "marriage-like unions" in legislation, judicial decisions and legal doctrine of EU states. The author defines the characteristics and peculiarities of these concepts, outlines the approaches to the regulation of family relations in this field and formulates conclusions and proposals aimed at the harmonization of national legislation with EU law.

In the article, both general scientific and special legal methods of research have been used. In particular, comparative-legal, historical, formallogical and other methods have been applied. The article concludes that the example of some European states proves the existence of the advanced legislative approaches to the legal understanding of family unions.

In Ukraine the marriage is exclusively a family union of a female and a male registered with the state registration authority for civil status acts. In the laws of EU states different and much broader criteria for treating such unions can be applied. The presence of various legal forms of unions indicates that foreign law recognizes a family union between persons irrespective of their genders and recognizes such family union as a family. It is said that a characteristic feature for a family is a stable relationship. At the same time, harmonization of the Ukrainian legislation with the EU legislation in the field of marriage and family relations may take place on specific issues (for example, a registered partnership), but it is not advisable to adopt a foreign legal model, since in Ukraine there are distinctive factors for the formation of family relationships, such as traditions, religion, culture.

The article analyzes the causes and consequences of the split in the evangelical-Baptist environment in the 1960s; found that one of the main causes of the split in the bosom of evangelical Baptist Christians was the destructive influence of state authorities on religion in general, and Christian denominations in particular when initiated by state bodies of the union of Protestant religious communities under the auspices of the All-Union Baptist Council Church for organization under control of special services bodies; it has been proved that the conflicts between the leadership of the Verkhovna Rada and the Council of Churches were artificial. The confrontations among the believers were mainly provoked by SSC agents and secret services, and were only in the hands of the Communist Party regime, which helped him control events, pacify some and repress others; it is proved that under the influence of the movement for the independence of the church from the state headed by «initiators», the regime has been operating since the second half of the 1960s. gradually began to ease the pressure on officially registered communities of evangelical Baptist Christians. Prayer meetings began to be attended by teens, and ordinary members and members of other congregations were allowed to preach. As a result of these changes and some easing of tensions between the church and the government, many believers and congregations began to return to the official union governed by the ACEBC, without wishing further confrontation; it is shown that the internal church events of the 60's of the twentieth century, which were provoked by the SSC special services and led to the split of the EBC community, reflected on the position and activities of the EBC Church and in the period of independence of Ukraine, the higher leadership of the split community (the ACEBC and the Church Council) and could not reconcile and unite in a united union. This significantly weakens their spiritual position in today's globalized world, where cohesion and competitiveness play an important role.

The article deals with the theoretical and practical aspects of the problem of forming of the civilizational identity of Ukrainian citizens. On the example of Jewish identity, the author sheds light on different interpretations of such categories as "identity", "identification", "civilizational identity". The article reveals the essence of the cultural-historical approach to the problem of identity, analyzes the types of collective identity, examines the confessional and ethnic dimensions of Jewish identity. The author analyzes different models of Jewish identity, the factors influencing the formation of these models, as well as the dynamics of changes of Jewish identity. The study deals with the philosophical understanding of the phenomenon of civilization identity as a new kind of human identity. The research proves that in the context of transition to a civilization of a new informational nature, not only the socio-cultural reality, but also the key properties of the human personality are transformed. The author considers the components or "bricks" of civilizational identity: attitude to religion, attitude to work, attitude to a state and power, attitude to family, attitude to the environment. The author analyzes the structure of Ukrainian identity. The Maidan conflict with Antimaidan is viewed through ethnic, denominational, linguistic, territorial, historical, geopolitical and value projections. The author argues that this conflict has an inter-civilizational nature. The article reveals the essence of conflicts, argues the position of conflict as an attribute of social being, traces its impact on the processes of social transformation. The causes and conditions of inter-civilizational conflict in the territory of Ukraine are analyzed. The paper compares two models of civilizational identity based on either European or Eurasian value system. The civilizational progress of Ukraine in the context of world modernization is analyzed. The article is not limited by the statement of the problem, it suggests a specific way to minimize the negative consequences of the modern crisis taking into account the changed social realities, can become one of the tools for the revival of the main European values in modern Ukrainian society.

In the article it is done historiographical and sources study analysis of the material concerning to the activity of the Ukrainian Greek Orthodox Church of Canada (hereinafter referred to as UGOCC). The reasons influenced on its creation are shown. The main of them was the desire of the public activists to give possibility to the immigrants to attend their native church with Ukrainian divine service, deprived the influence of Rome and Moscow. The conditions in which Ukrainians consolidated on the basis of Orthodox religion were analyzed. Orthodox were mainly those who moved from Bukovina and Galicians, that past from Greek Catholic faith to Orthodox. The history of origin and further activity of UGOCC in the interwar period, according to valid norms of the Canadian legislation, is described in the research. The most important problems of the building of UGOCC, such as the lack of priests, searching for a bishop by Ukrainian origin, and the struggle for the recognition of the canonization by the Constantinople Patriarchate are defined. Specific peculiarities of functioning the UGOC on Canadian territory, its ties with the same church in Ukraine are characterized. So, UGOC of Canada gave great significance to the spiritual union with the Ukrainian Autocephalous Orthodox Church (hereinafter referred to as UAOC), on it repeatedly stressed in its councils. UGOCC recognized itself as a part of the UAOC, headed by the Metropolitan Vasyl Lypkivsky. Particular attention is paid to internal conflicts in the interior of the Orthodox church. During the interwar period the discussion question of the canonicity of UGOC of Canada is remained, which Ivan Teodorovych and most of the members of the church`s council aspired to, but a part of the public activists led by V. Svystun was against the connection with the Constantinople Patriarchate and resanctifying the Archbishop, because it would mean «treason» of UAOC in Ukraine and the Kyivan canons of 1921.
Therefore, the article analyzes the main problems of the building of the Ukrainian Orthodox church in Canada in the interwar period as well as the ways to solve them.

The insufficient degree of common identity at the state level, the distinct regional character of axiological and ideological differences in the Ukrainian society, direct interference with the internal affairs and imposition of common identifications on the part of other subjects of international relations considerably aggravates the threat of separatism, leads to the increase of joint identification of citizens with other societies and their political interests, which can lead to the territorial disintegration of the country. The annexation of Crimea by Russia became a significant destabilizing factor in the region, which sharpened ethnopolitical controversies on the peninsula. The most ethnically dissatisfied are Crimean Tatars and ethnic Ukrainians, who experience constant discrimination due to their ethnic origin, language, and religion from the state authorities of Crimea and Russian Federation. According to the population census, conducted by the Federal Service of State Statistics, subordinate to the Russian power, the peninsula has observed a considerable decrease of the Ukrainian and Crimean Tatar population: 15.8% of Ukrainians and 10.6% of Crimean Tatars. Russians constitute the majority: 68.3% comparing to 58.3% in 2001. Different sociological studies in Crimea claim annexation to cause the intensification of regional tendencies. Thus, according to the 2016 poll, 35% of the citizens identified themselves, first of all, as Crimeans and not as the citizens of Russia, which considerably exceeds average Russian figures. This dynamics does not obviously fit the ideas of the "Russian World"; thus, the peninsula observes the implementation of the "soft deportation" policy of Crimeans, substituted by Russians. The official data state that during four years 178 thousand people have migrated to Crimea, the prevailing majority of them being Russians. Although Ukraine does not have opportunities for implementing the legislation developed in the time period of 2014–2018 for the regulation of Crimean ethnopolitical disputes on the occupied peninsula, the development and implementation of the de-occupation and reintegration strategy of Crimea is crucial for the protection of Crimean ethnic communities' rights and restoration of the territorial integrity of Ukraine.

The article summarizes theoretical analysis of the concepts "socialization" and "religious socialization" which is defined as the process of "the entry of a person or group of people into a religious way of life, the assimilation of their religious values and norms of behavior, and, as a consequence, the change of relations with society caused by professed religious laws." As a result of this process, people adapt to the appropriate cultural environment and become separated from a certain part of society; reveals sociological, psychological, pedagogical approaches as the basic scientific contexts of the consideration; compares the role of main agents in religious socialization — parents, religion, different religious organizations and person's coevals. The most widely studied ontogenetic periods of religious socialization, namely childhood, adolescence and early adolescence, are noted. At the same time, it emphasizes the period of ontogeny that has not been practically studied, such as late adolescence and periods of adulthood. And since the aforementioned age stages are a period of bright flowering of personality, which develops and manifests itself in the activity of the individual, then it is expedient to study here not so much the influence and interaction of the agents of socialization, as their own attitude, the person's assessment of their religiosity. The role of personality's own religious activity as the subject factor of his\her religious socialization has been substantiated. Results of the comparative empirical study on expression degree of the main aspects of religious activity in adolescence and early adulthood have been described and interpreted. It has been stated that in the majority of religious, as well as pre-religious feelings and internal motives of religiousness, with certain age, the experience has weakened due to the feeling of loneliness, the feeling of "déjà vu" and the bifurcation of personality's religious self-consciousness between "sinful" and "righteous", and, therefore, the effectiveness of appealing to God in order to attain the desired state of well-being has intensified.

It has been shown that in recent years in Ukraine the pressure of religious organizations on the legislative and executive authorities has increased and information campaigns and projects of anti-gender and anti-Ukrainian trends have been implemented. The author analyzed how in the regions staying under Russian informational pressure the religious fundamentalism shows the potential of development develop into religious extremism. It has been demonstrated that in Ukraine the gender aspects of security are not well-developed and are heavily influenced by religion. It has been shown that the lack of high-quality gender analytics significantly complicates the forecasting of social processes. The article deals with the question how religious fundamentalism manipulates women's security issues in favor of religious interests. It is noted that the pressure of pro-religious anti-gender movements on the authorities in Ukraine can lead to negative consequences, and that the establishment of a state policy based on religious perceptions of the world can threaten the country's internal security. It was concluded that in times of conflict, religious extremism does not recognize the rule of human rights and proclaims the primacy of religious customs over women's human rights. It is proved that, considering direct conflict with Russia, the spread of religious fundamentalism in Ukraine and the spread of structural gender violence will be relevant and require the immediate development of gender and biopolitical aspects of security. It was concluded that for the progressive democratic development of Ukraine, as well as safe living conditions and the well-being of its citizens, the security services should turn to gender analytics. It has been proven that, in order to protect their interests, religious leaders can initiate a departure from state-guaranteed compliance with international agreements on gender equality in all spheres of life. In this regard, Ukraine's implementation of United Nations Security Council Resolution No. 1325 on Women, Peace, Security and the similar resolutions as well as Recommendations of the UN Committee on the Status of Women for Countries that have ratified the Convention on the Elimination of All Forms of Discrimination against Women, other UN instruments is important for Ukraine. Also important are the country's European commitments in the field of gender equality. In particular, the Council of Europe Convention on the Prevention and Combating of Violence against Women and Domestic Violence (Istanbul Convention) needs to be ratified.